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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–6. О молитве и обетах. 7–8. Особенности деспотического управления. 9–16. Суетность богатства. 17–19. Достоинство чистых радостей.

С Богослужением неразрывны молитва и обеты. Екклезиаст дает наставления и по этим предметам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon, in this chapter, discourses, I. Concerning the worship of God, prescribing that as a remedy against all those vanities which he had already observed to be in wisdom, learning, pleasure, honour, power, and business. That we may not be deceived by those things, nor have our spirits vexed with the disappointments we meet with in them, let us make conscience of our duty to God and keep up our communion with him; but, withal, he gives a necessary caution against the vanities which are to often found in religious exercises, which deprive them of their excellency and render them unable to help against other vanities. If our religion be a vain religion, how great is that vanity! Let us therefore take heed of vanity, 1. In hearing the word, and offering sacrifice, ver. 1. 2. In prayer, ver. 2, 3. 3. In making vows, ver. 4-6. 4. In pretending to divine dreams, ver. 7. Now, (1.) For a remedy against those vanities, he prescribes the fear of God, ver. 7. (2.) To prevent the offence that might arise from the present sufferings of good people, he directs us to look up to God, ver. 8. II. Concerning the wealth of this world and the vanity and vexation that attend it. The fruits of the earth indeed are necessary to the support of life (ver. 9), but as for silver, and gold, and riches, 1. They are unsatisfying, ver. 10. 2. They are unprofitable, ver. 11. 3. They are disquieting, ver. 12. 4. They often prove hurtful and destroying, ver. 13. 5. They are perishing, ver. 14. 6. They must be left behind when we die, ver. 15, 16. 7. If we have not a heart to make use of them, they occasion a great deal of uneasiness, ver. 17. And therefore he recommends to us the comfortable use of that which God has given us, with an eye to him that is the giver, as the best way both to answer the end of our having it and to obviate the mischiefs that commonly attend great estates, ver. 18-20. So that if we can but learn out of this chapter how to manage the business of religion, and the business of this world (which two take up most of our time), so that both may turn to a good account, and neither our sabbath days nor our week-days may be lost, we shall have reason to say, We have learned two good lessons.
Adam Clarke: Commentary on the Bible - 1831
The reverence to be observed in attending Divine worship, Ecc 5:1-3. We should be faithful to over engagements, Ecc 5:4-7. The oppression of the innocent, 8. The king dependent on the produce of the soil, Ecc 5:9. Against covetousness, Ecc 5:10, Ecc 5:11. The peace of the honest laborer, Ecc 5:12. The evil effect of riches, Ecc 5:13, Ecc 5:14. Man cannot carry his property to the grave, Ecc 5:15-17. We should thankfully enjoy the blessings of God, Ecc 5:18-20.

5:1: Keep thy foot - This verse the Hebrew and all the versions join to the preceding chapter.
Solomon, having before intimated, though very briefly, that the only cure against human vanity is a due sense of religion, now enters more largely on this important subject, and gives some excellent directions with regard to the right performance of Divine service, the nature of vocal and mental prayer, the danger of rash vows, etc. - C.
The whole verse might be more literally translated thus: -
"Guard thy steps as thou art going to the house of God; and approach to hearken, and not to give the sacrifice of fools, for none of them have knowledge about doing evil." "They offer gifts for their sins, and do not turn from their evil works; for they know not (they distinguish not) between good and evil." See the Chaldee.
Albert Barnes: Notes on the Bible - 1834
The Preacher now begins to address his hearer in the second person. The soliloquy, hitherto unbroken, is henceforth interrupted by personal addresses, which are repeated with increasing frequency from this place to the end of the book. They who divide the whole book into two parts (the first theoretical, the second practical) begin the second division here.
There is a striking resemblance between the line of thought pursued in this book and that of Asaph in Ps. 73. As the Psalmist, so the Preacher, after setting forth iris view of human life, takes his hearer into the house of God for an explanation and directions. If the expression "goest to the house of God" Ecc 5:1 has also the spiritual sense of entering into communion with God, Solomon here admonishes generally that Rev_erence is due to God, and particularly that the "vanity" which is mingled with the "portion" that God assigns to every man, ought to be treated as a divine mystery, not to be made an occasion of idle thought, hasty words, and rash resolutions, but to be considered in the fear of God Ecc 5:1-7; that the spectacle of unjust oppression is to be patiently referred to God's supreme judgment Ecc 5:8-9; that mere riches are unsatisfying, bring care with them, and if hoarded are transitory Ecc 5:10-17; and that a man's enjoyment of his portion in life, including both labor and riches, is the gift of God Ecc 5:18-20.

5:1: Keep thy foot - i. e., Give thy mind to what thou art going to do.
The house of God - It has been said that here an ordinary devout Hebrew writer might have been expected to call it "the house of Yahweh;" but to those who accept this book as the work of Solomon after his fall into idolatry, it will appear a natural sign of the writer's self-humiliation, an acknowledgment of his unworthiness of the privileges of a son of the covenant, that he avoids the name of the Lord of the covenant (see Ecc 1:13 note).
Be more ready to hear - Perhaps in the sense that, "to draw near for the purpose of hearing (and obeying) is better than etc."

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ecc 5:1, Vanities in divine service; Ecc 5:8, in murmuring against oppression; Ecc 5:9, and in riches; Ecc 5:18, Joy in riches is the gift of God.

5:1: thy foot: Gen 28:16, Gen 28:17; Exo 3:5; Lev 10:3; Jos 5:15; Ch2 26:16; Psa 89:7; Isa 1:12-20; Co1 11:22; Heb 12:28, Heb 12:29
ready: Act 10:33, Act 17:11; Jam 1:19; Pe1 2:1, Pe1 2:2
give: Gen 4:3-5; Sa1 13:12, Sa1 13:13, Sa1 15:21, Sa1 15:22; Psa 50:8-18; Pro 15:8, Pro 21:27; Isa 1:12-15, Isa 66:3; Jer 7:21-23; Hos 6:6, Hos 6:7; Mal 1:10, Mal 1:11; Heb 10:26

John Gill
INTRODUCTION TO ECCLESIASTES 5
This chapter contains some rules and directions concerning the worship of God; how persons should behave when they go into the house of God; concerning hearing the word, to which there should be a readiness, and which should be preferred to the sacrifices of fools, Eccles 5:1. Concerning prayer to God; which should not be uttered rashly and hastily, and should be expressed in few words; which is urged from the consideration of the majesty of God, and vileness of men; and the folly of much speaking is exposed by the simile of a dream, Eccles 5:2. Concerning vows, which should not be rashly made; when made, should be kept; nor should excuses be afterwards framed for not performing them, since this might bring the anger of God upon men, to the destruction of the works of their hands, Eccles 5:4; and, as an antidote against those vanities, which appear in the prayers and vows of some, and dreams of others, the fear of God is proposed, Eccles 5:7; and, against any surprise at the oppression of the poor, the majesty, power, and providence of God, and his special regard to his people, are observed, Eccles 5:8. And then the wise man enters into a discourse concerning riches; and observes, that the fruits of the earth, and the culture of it, are necessary to all men, and even to the king, Eccles 5:9; but dissuades from covetousness, or an over love of riches; because they are unsatisfying, are attended with much trouble, often injurious to the owners of them; at length perish, and their possessors; who, at death, are stripped quite naked of all, after they have spent their days in darkness and distress, Eccles 5:10; and concludes, therefore, that it is best for a man to enjoy, in a free manner, the good things of this life he is possessed of, and consider them as the gifts of God, and be thankful for them; by which means he will pass through the world more comfortably, and escape the troubles that attend others, Eccles 5:18.
5:15:1: Մի՛ փութար բերանով քով, եւ մի՛ վաղվաղեսցէ սիրտ քո հանել բա՛նս առաջի Աստուծոյ. զի Աստուած յերկի՛նս է՝ եւ դու յերկրի. վասն այնորիկ եղիցին բանք քո սակաւք[8507]։ [8507] Ոմանք. Հանել բան... վասն այդորիկ։
5 Թող քո բերանը չշտապի, եւ ոչ էլ սիրտդ հապճեպ խօսք ասի Աստծու առջեւ, որովհետեւ Աստուած երկնքում է, իսկ դու՝ երկրի վրայ. դրա համար էլ թող քո խօսքերը սակաւ լինեն:
5 Երբ Աստուծոյ տունը երթաս, ոտքիդ զգուշութիւն ըրէ՛։Աւելի մտիկ ընելու համար մօտեցիր, Քան թէ անմիտներու պէս զոհ մատուցանելու. Վասն զի անոնք չեն գիտեր թէ չարութիւն կ’ընեն։
Մի՛ փութար բերանով քով, եւ մի՛ վաղվաղեսցէ սիրտ քո հանել բանս առաջի Աստուծոյ, զի Աստուած յերկինս է եւ դու յերկրի. վասն այնորիկ եղիցին բանք քո սակաւք:

5:1: Մի՛ փութար բերանով քով, եւ մի՛ վաղվաղեսցէ սիրտ քո հանել բա՛նս առաջի Աստուծոյ. զի Աստուած յերկի՛նս է՝ եւ դու յերկրի. վասն այնորիկ եղիցին բանք քո սակաւք[8507]։
[8507] Ոմանք. Հանել բան... վասն այդորիկ։
5 Թող քո բերանը չշտապի, եւ ոչ էլ սիրտդ հապճեպ խօսք ասի Աստծու առջեւ, որովհետեւ Աստուած երկնքում է, իսկ դու՝ երկրի վրայ. դրա համար էլ թող քո խօսքերը սակաւ լինեն:
5 Երբ Աստուծոյ տունը երթաս, ոտքիդ զգուշութիւն ըրէ՛։Աւելի մտիկ ընելու համար մօտեցիր, Քան թէ անմիտներու պէս զոհ մատուցանելու. Վասն զի անոնք չեն գիտեր թէ չարութիւն կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:1 Не торопись языком твоим, и сердце твое да не спешит произнести слово пред Богом; потому что Бог на небе, а ты на земле; поэтому слова твои да будут немноги.
5:1 μὴ μη not σπεῦδε σπευδω hurry ἐπὶ επι in; on στόματί στομα mouth; edge σου σου of you; your καὶ και and; even καρδία καρδια heart σου σου of you; your μὴ μη not ταχυνάτω ταχυνω the ἐξενέγκαι εκφερω bring out / forth; carry out λόγον λογος word; log πρὸ προ before; ahead of προσώπου προσωπον face; ahead of τοῦ ο the θεοῦ θεος God ὅτι οτι since; that ὁ ο the θεὸς θεος God ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven καὶ και and; even σὺ συ you ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἐπὶ επι in; on τούτῳ ουτος this; he ἔστωσαν ειμι be οἱ ο the λόγοι λογος word; log σου σου of you; your ὀλίγοι ολιγος few; sparse
5:1 שְׁמֹ֣ר šᵊmˈōr שׁמר keep רַגְלְךָ֗רגליך *raḡlᵊḵˈā רֶגֶל foot כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] תֵּלֵךְ֙ tēlēḵ הלך walk אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and קָרֹ֣וב qārˈôv קרב approach לִ li לְ to שְׁמֹ֔עַ šᵊmˈōₐʕ שׁמע hear מִ mi מִן from תֵּ֥ת ttˌēṯ נתן give הַ ha הַ the כְּסִילִ֖ים kkᵊsîlˌîm כְּסִיל insolent זָ֑בַח zˈāvaḥ זֶבַח sacrifice כִּֽי־ kˈî- כִּי that אֵינָ֥ם ʔênˌām אַיִן [NEG] יֹודְעִ֖ים yôḏᵊʕˌîm ידע know לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make רָֽע׃ rˈāʕ רַע evil
5:1. ne temere quid loquaris neque cor tuum sit velox ad proferendum sermonem coram Deo Deus enim in caelo et tu super terram idcirco sint pauci sermones tuiSpeak not any thing rashly, and let not thy heart be hasty to utter a word before God. For God is in heaven, and thou upon earth: therefore let thy words be few.
1. Keep thy foot when thou goest to the house of God; for to draw nigh to hear is better than to give the sacrifice of fools: for they know not that they do evil.
5:1. Guard your foot, when you step into the house of God, and draw near, so that you may listen. For obedience is much better than the sacrifices of the foolish, who do not know the evil that they are doing.
5:1. Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil.
Be not rash with thy mouth, and let not thine heart be hasty to utter [any] thing before God: for God [is] in heaven, and thou upon earth: therefore let thy words be few:

5:1 Не торопись языком твоим, и сердце твое да не спешит произнести слово пред Богом; потому что Бог на небе, а ты на земле; поэтому слова твои да будут немноги.
5:1
μὴ μη not
σπεῦδε σπευδω hurry
ἐπὶ επι in; on
στόματί στομα mouth; edge
σου σου of you; your
καὶ και and; even
καρδία καρδια heart
σου σου of you; your
μὴ μη not
ταχυνάτω ταχυνω the
ἐξενέγκαι εκφερω bring out / forth; carry out
λόγον λογος word; log
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
τοῦ ο the
θεοῦ θεος God
ὅτι οτι since; that
ο the
θεὸς θεος God
ἐν εν in
τῷ ο the
οὐρανῷ ουρανος sky; heaven
καὶ και and; even
σὺ συ you
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ἐπὶ επι in; on
τούτῳ ουτος this; he
ἔστωσαν ειμι be
οἱ ο the
λόγοι λογος word; log
σου σου of you; your
ὀλίγοι ολιγος few; sparse
5:1
שְׁמֹ֣ר šᵊmˈōr שׁמר keep
רַגְלְךָ֗רגליך
*raḡlᵊḵˈā רֶגֶל foot
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
תֵּלֵךְ֙ tēlēḵ הלך walk
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
קָרֹ֣וב qārˈôv קרב approach
לִ li לְ to
שְׁמֹ֔עַ šᵊmˈōₐʕ שׁמע hear
מִ mi מִן from
תֵּ֥ת ttˌēṯ נתן give
הַ ha הַ the
כְּסִילִ֖ים kkᵊsîlˌîm כְּסִיל insolent
זָ֑בַח zˈāvaḥ זֶבַח sacrifice
כִּֽי־ kˈî- כִּי that
אֵינָ֥ם ʔênˌām אַיִן [NEG]
יֹודְעִ֖ים yôḏᵊʕˌîm ידע know
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
רָֽע׃ rˈāʕ רַע evil
5:1. ne temere quid loquaris neque cor tuum sit velox ad proferendum sermonem coram Deo Deus enim in caelo et tu super terram idcirco sint pauci sermones tui
Speak not any thing rashly, and let not thy heart be hasty to utter a word before God. For God is in heaven, and thou upon earth: therefore let thy words be few.
5:1. Guard your foot, when you step into the house of God, and draw near, so that you may listen. For obedience is much better than the sacrifices of the foolish, who do not know the evil that they are doing.
5:1. Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Он предостерегает читателя от торопливой и многоречивой молитвы. Сознание величия Бога, живущего на небе, и ничтожности человека, живущего на земле, должно побуждать последнего взвешивать каждое свое слово, говорить от глубины сердца, с смирением и благоговением. И в Новом Завете Спаситель предостерегает от многословной и неблагоговейной молитвы (Мф 6:7–8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. 2 Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few. 3 For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words.
Solomon's design, in driving us off from the world, by showing us its vanity, is to drive us to God and to our duty, that we may not walk in the way of the world, but by religious rules, nor depend upon the wealth of the world, but on religious advantages; and therefore,
I. He here sends us to the house of God, to the place of public worship, to the temple, which he himself had built at a vast expense. When he reflected with regret on all his other works (ch. ii. 4), he did not repent of that, but reflected on it with pleasure, yet mentions it not, lest he should seem to reflect on it with pride; but he here sends those to it that would know more of the vanity of the world and would find that happiness which is in vain sought for in the creature. David, when he was perplexed, went into the sanctuary of God, Ps. lxxiii. 17. Let our disappointments in the creature turn our eyes to the Creator; let us have recourse to the word of God's grace and consult that, to the throne of his grace and solicit that. In the word and prayer there is a balm for every wound.
II. He charges us to behave ourselves well there, that we may not miss of our end in coming thither. Religious exercises are not vain things, but, if we mismanage them, they become vain to us. And therefore,
1. We must address ourselves to them with all possible seriousness and care: "Keep thy foot, not keep it back from the house of God (as Prov. xxv. 17), nor go slowly thither, as one unwilling to draw nigh to God, but look well to thy goings, ponder the path of thy feet, lest thou take a false step. Address thyself to the worship of God with a solemn pause, and take time to compose thyself for it, not going about it with precipitation, which is called hasting with the feet, Prov. xix. 2. Keep thy thoughts from roving and wandering from the work; keep thy affections from running out towards wrong objects, for in the business of God's house there is work enough for the whole man, and all too little to be employed." Some think it alludes to the charge given to Moses and Joshua to put off their shoes (Exod. iii. 5, Josh. v. 15,) in token of subjection and reverence. Keep thy feet clean, Exod. xxx. 19.
2. We must take heed that the sacrifice we bring be not the sacrifice of fools (of wicked men), for they are fools and their sacrifice is an abomination to the Lord, Prov. xv. 8), that we bring not the torn, and the lame, and the sick for sacrifice, for we are plainly told that it will not be accepted, and therefore it is folly to bring it,--that we rest not in the sign and ceremony, and the outside of the performance, without regarding the sense and meaning of it, for that is the sacrifice of fools. Bodily exercise, if that be all, is a jest; none but fools will think thus to please him who is a Spirit and requires the heart, and they will see their folly when they find what a great deal of pains they have taken to no purpose for want of sincerity. They are fools, for they consider not that they do evil; they think they are doing God and themselves good service when really they are putting a great affront upon God and a great cheat upon their own souls by their hypocritical devotions. Men may be doing evil even when they profess to be doing good, and even when they do not know it, when they do not consider it. They know not but to do evil, so some read it. Wicked minds cannot choose but sin, even in the acts of devotion. Or, They consider not that they do evil; they act at a venture, right or wrong, pleasing to God or not, it is all one to them.
3. That we may not bring the sacrifice of fools, we must come to God's house with hearts disposed to know and do our duty. We must be ready to hear, that is, (1.) We must diligently attend to the word of God read and preached. "Be swift to hear the exposition which the priests give of the sacrifices, declaring the intent and meaning of them, and do not think it enough to gaze upon what they do, for it must be a reasonable service, otherwise it is the sacrifice of fools." (2.) We must resolve to comply with the will of God as it is made known to us. Hearing is often put for obeying, and that is it that is better than sacrifice, 1 Sam. xv. 22; Isa. i. 15, 16. We come in a right frame to holy duties when we come with this upon our heart, Speak, Lord, for thy servant hears. Let the word of the Lord come (said a good man), and if I had 600 necks I would bow them all to the authority of it.
4. We must be very cautious and considerate in all our approaches and addresses to God (v. 2): Be not rash with thy mouth, in making prayers, or protestations, or promises; let not thy heart be hasty to utter any thing before God. Note, (1.) When we are in the house of God, in solemn assemblies for religious worship, we are in a special manner before God and in his presence, there where he has promised to meet his people, where his eye is upon us and ours ought to be unto him. (2.) We have something to say, something to utter before God, when we draw nigh to him in holy duties; he is one with whom we have to do, with whom we have business of vast importance. If we come without an errand, we shall go away without any advantage. (3.) What we utter before God must come from the heart, and therefore we must not be rash with our mouth, never let our tongue outrun our thoughts in our devotions; the words of our mouth, must always be the product of the meditation of our hearts. Thoughts are words to God, and words are but wind if they be not copied from the thoughts. Lip-labour, though ever so well laboured, if that be all, is but lost labour in religion, Matt. xv. 8, 9. (4.) It is not enough that what we say comes from the heart, but it must come from a composed heart, and not from a sudden heat or passion. As the mouth must not be rash, so the heart must not be hasty; we must not only think, but think twice, before we speak, when we are to speak either from God in preaching or to God in prayer, and not utter any thing indecent and undigested, 1 Cor. xiv. 15.
5. We must be sparing of our words in the presence of God, that is, we must be reverent and deliberate, not talk to God as boldly and carelessly as we do to one another, not speak what comes uppermost, not repeat things over and over, as we do to one another, that what we say may be understood and remembered and may make impression; no, when we speak to God we must consider, (1.) That between him and us there is an infinite distance: God is in heaven, where he reigns in glory over us and all the children of men, where he is attended with an innumerable company of holy angels and is far exalted above all our blessing and praise. We are on earth, the footstool of his throne; we are mean and vile, unlike God, and utterly unworthy to receive any favour from him or to have any communion with him. Therefore we must be very grave, humble, and serious, and be reverent in speaking to him, as we are when we speak to a great man that is much our superior; and, in token of this, let our words be few, that they may be well chosen, Job ix. 14. This does not condemn all long prayers; were they not good, the Pharisees would not have used them for a pretence; Christ prayed all night; and we are directed to continue in prayer. But it condemns careless heartless praying, vain repetitions (Matt. vi. 7), repeating Pater-nosters by tale. Let us speak to God, and of him, in his own words, words which the scripture teaches; and let our words, words of our own invention, be few, lest, not speaking by rule, we speak amiss. (2.) That the multiplying of words in our devotions will make them the sacrifices of fools, v. 3. As confused dreams, frightful and perplexed, and such as disturb the sleep, are an evidence of a hurry of business which fills our head, so many words and hasty ones, used in prayer, are an evidence of folly reigning in the heart, ignorance of and unacquaintedness with both God and ourselves, low thoughts of God, and careless thoughts of our own souls. Even in common conversation a fool is known by the multitude of words; those that know least talk most (ch. x. 11), particularly in devotion; there, no doubt, a prating fool shall fall (Prov. x. 8, 10), shall fall short of acceptance. Those are fools indeed who think they shall be heard, in prayer, for their much speaking.
Adam Clarke: Commentary on the Bible - 1831
5:2: Be not rash with thy mouth - Do not hasten with thy mouth; weigh thy words, feel deeply, think much, speak little.
"When ye approach his altar, on your lips
Set strictest guard; and let your thoughts be pure,
Fervent, and recollected. Thus prepared,
Send up the silent breathings of your souls,
Submissive to his will."
C.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: not rash: Gen 18:27, Gen 18:30, Gen 18:32, Gen 28:20, Gen 28:22; Num 30:2-5; Jdg 11:30; 1Sam. 14:24-45; Mar 6:23
thing: or, word
for: Psa 115:3; Isa 55:9; Mat 6:9, let thy , Ecc 5:3, Ecc 5:7; Pro 10:19; Mat 6:7; Jam 3:2
Carl Friedrich Keil and Franz Delitzsch
5:1
"Keep thy foot when thou goest to the house of God, and to go to hear is better than that fools give a sacrifice; for the want of knowledge leads them to do evil." The "house of God" is like the "house of Jahve," 2Kings 12:20; Is 37:1, the temple; אל, altogether like אל־מ־אל, Ps 73:17. The Chethı̂b רגליך is admissible, for elsewhere also this plur. ("thy feet") occurs in a moral connection and with a spiritual reference, e.g., Ps 119:59; but more frequently, however, the comprehensive sing. occurs. Ps 119:105; Prov 1:15; Prov 4:26., and the Kerı̂ thus follows the right note. The correct understanding of what follows depends on רע ... כּי־. Interpreters have here adopted all manner of impossible views. Hitzig's translation: "for they know not how to be sorrowful," has even found in Stuart at least one imitator; but עשׂות רע would, as the contrast of 'asoth tov, Eccles 3:12, mean nothing else than, "to do that which is unpleasant, disagreeable, bad," like 'asah ra'ah, 2Kings 12:18. Gesen., Ewald (336b), Elster, Heiligst., Burger, Zckl., Dale, and Bullock translate: "they know not that they do evil;" but for such a rendering the words ought to have been עשׂותם רע (cf. Jer 15:15); the only example for the translation of לעשׂות after the manner of the acc. c. inf. = se facere malum - viz. at 3Kings 19:4 - is incongruous, for למות does not here mean se mori, but ut moreretur. Yet more incorrect is the translation of Jerome, which is followed by Luther: nesciunt quid faciant mali. It lies near, as at Eccles 2:24 so also here, to suppose an injury done to the text. Aben Ezra introduced רק before לעשׂ, but Koheleth never uses this limiting particle; we would have to write כי אם־לעשׂות, after Ezra 3:12; Ezra 8:15. Anything thus attained, however, is not worth the violent means thus used; for the ratifying clause is not ratifying, and also in itself, affirmed of the כסילים, who, however, are not the same as the resha'im and the hattaim, is inappropriate. Rather it might be said: they know not to do good (thus the Syr.); or: they know not whether it be good or bad to do, i.e., they have no moral feeling, and act not from moral motives (so the Targ.). Not less violent than this remodelling of the text is the expedient of Herzberg, Philippson, and Ginsburg, who from לשׁמע derive the subject-conception of the obedient (השּׂמעים): "For those understand not at all to do evil;" the subj. ought to have been expressed if it must be something different from the immediately preceding כסילים. We may thus render enam yod'im, after Ps 82:5; Is 56:10, as complete in itself: they (the fools) are devoid of knowledge to do evil = so that they do evil; i.e., want of knowledge brings them to this, that they do evil. Similarly also Knobel: they concern themselves not, - are unconcerned (viz., about the right mode of worshipping God), - so that they do evil, with the correct remark that the consequence of their perverse conduct is here represented as their intention. But ידע לא, absol., does not mean to be unconcerned (wanton), but to be without knowledge. Rashbam, in substance correctly: they are predisposed by their ignorance to do evil; and thus also Hahn; Mendelssohn translates directly: "they sin because they are ignorant." If this interpretation is correct, then for לשׁמע it follows that it does not mean "to obey" (thus e.g., Zckler), which in general it never means without some words being added to it (cf. on the contrary, 1Kings 15:22), but "to hear," - viz. the word of God, which is to be heard in the house of God, - whereby, it is true, a hearing is meant which leads to obedience.
In the word הורות, priests are not perhaps thought of, although the comparison of Eccles 5:5 (המלאך) with Mal 2:7 makes it certainly natural; priestly instruction limited itself to information regarding the performance of the law already given in Scripture, Lev 10:11; Deut 33:9., and to deciding on questions arising in the region of legal praxis, Deut 24:8; Hag 2:11. The priesthood did not belong to the teaching class in the sense of preaching. Preaching was never a part of the temple cultus, but, for the first time, after the exile became a part of the synagogue worship. The preachers under the O.T. were the prophets, - preachers by a supernatural divine call, and by the immediate impulse of the Spirit; we know from the Book of Jeremiah that they sometimes went into the temple, or there caused their books of prophecy to be read; yet the author, by the word לשׁמע of the foregoing proverb, scarcely thinks of them. But apart from the teaching of the priests, which referred to the realization of the letter of the law, and the teaching of the prophets to the realization of the spirit of the law, the word formed an essential part of the sacred worship of the temple: the Tefilla, the Beracha, the singing of psalms, and certainly, at the time of Koheleth, the reading of certain sections of the Bible. When thou goest to the house of God, says Koheleth, take heed to thy step, well reflecting whither thou goest and how thou hast there to appear; and (with this ו he connects with this first nota bene a second) drawing near to hear exceeds the sacrifice-offering of fools, for they are ignorant (just because they hear not), which leads to this result, that they do evil. מן, prae, expresses also, without an adj., precedence in number, Is 10:10, or activity, Is 9:17, or worth, Ezek 15:2. קרוב is inf. absol. Bttcher seeks to subordinate it as such to שׁמר: take heed to thy foot ... and to the coming near to hear more than to ... . But these obj. to שמר would be incongruous, and מתת וגו clumsy and even distorted in expression; it ought rather to be מתּתּך כּכסי־לים זבח. As the inf. absol. can take the place of the obj., Is 7:15; Is 42:24; Lam 3:45, so also the place of the subj. (Ewald, 240a), although Prov 25:27 is a doubtful example of this. That the use of the inf. absol. has a wide application with the author of this book, we have already seen under Eccles 4:2. Regarding the sequence of ideas in זבח ... מתּת (first the subj., then the obj.), vid., Gesen. 133. 3, and cf. above at Eccles 3:18. זבח (זבחים), along with its general signification comprehending all animal sacrifices, according to which the altar bears the name מזבּח, early acquired also a more special signification: it denotes, in contradistinction to עולה, such sacrifices as are only partly laid on the altar, and for the most part are devoted to a sacrificial festival, Ex 18:12 (cf. Ex 12:27), the so-called shelamim, or also zivhhe shelamim, Prov 7:14. The expression זבח נתן makes it probable that here, particularly, is intended the festival (3Kings 1:41) connected with this kind of sacrifice, and easily degenerating to worldly merriment (vid., under Prov 7:14); for the more common word for תּת would have been הקריב or שׁחוט; in תּת it seems to be indicated that it means not only to present something to God, but also to give at the same time something to man. The most recent canonical Chokma-book agrees with Prov 21:3 in this depreciation of sacrifice. But the Chokma does not in this stand alone. The great word of Samuel, 1Kings 15:22., that self-denying obedience to God is better than all sacrifices, echoes through the whole of the Psalms. And the prophets go to the utmost in depreciating the sacrificial cultus.
The second rule relates to prayer.
Geneva 1599
5:1 Keep thy (m) foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of (n) fools: for they consider not that they do evil.
(m) That is, with what affection you come to hear the word of God.
(n) Meaning, of the wicked, who think to please God with common uses, and have neither faith nor repentance.
John Gill
5:1 Keep thy foot when thou goest to the house of God,.... The house of the sanctuary of the Lord, the temple built by Solomon; and so any place of divine worship, where the word of God is preached, and his ordinances administered. The wise man, having observed many vanities under the sun, directs men to the house of God, where they might learn the nature of them, and how to avoid them; though if care was not taken, they would find or introduce vanity there; which, of all vanities, is the worst, and ought to be guarded against. Wherefore, when men go to any place of divine worship, which to do is their duty and interest, and for their honour, pleasure, and profit, they should take care to "keep their feet", for the singular is here put for the plural, not from going into it; nor does it signify a slow motion towards it, which should be quick, in haste, showing earnestness, fervency, and zeal; but they should keep their feet in proper case, in a suitable condition. The allusion is either to the pulling off of the shoes off the feet, ordered to Moses and Joshua, when on holy ground, Ex 3:5; and which the Jews observed, when they entered the temple on their festivals and sabbaths, even their kings, as Juvenal (k) jeers them: not that such a rite should be literally used now, or what is analogous to it; putting off of the hat, in a superstitious veneration of a place; but what was signified by it, as the putting off of the old man, with his deeds, laying aside depraved affections and sordid lusts; two apostles, James and Peter, have taught us this, when we come to the house of God to hear his word, Jas 1:21; or the allusion is to the custom of persons in those eastern countries dressing or washing their feet when they visited, especially those of any note; and entered into their houses on any business, as Mephibosheth, when he waited on David, 2Kings 19:24; or to the practice of the priests, who washed their feet when they went into the tabernacle of the Lord, Ex 30:19. Schindler (l) says that hence (because of this text) the Jews had before their synagogues an iron fixed in the wall (which we call a "scraper"), on which they cleaned their shoes before they went into the synagogue. All which may denote the purity and cleanness of the conversation of the true worshippers of God; for, as the feet are the instruments of the action of walking, they may intend the conduct and behaviour of the saints in the house of God, where they should take care to do all things according to his word, which is a lamp to the feet, and a light unto the path: moreover, what the feet are to the body, that the affections are to the soul; and these, when a man enters into the house of God for worship, should be set on divine and spiritual things, and not on the world, and the things of it, which will choke the word heard, and make it unprofitable; the thoughts should be composed, sedate, and quiet, and the mind attentive to what is spoken or done; or otherwise, if diverted by other objects, the service will be useless;
and be more ready to hear than to give the sacrifice of fools; there are sacrifices to be offered unto God in his house, which are acceptable to him; the sacrifices of beneficence and alms deeds to the poor, with which he is well pleased; and the presentation of the bodies of men, as a holy, living, and acceptable sacrifice unto him; and especially their hearts, and those as broken and contrite, which are the sacrifices of God; as also the sacrifices of praise and thanksgiving, which are acceptable to him through Jesus Christ: and under the former dispensation, while sacrifices were in use by divine appointment, when they were offered up in the faith of the sacrifice of Christ, they were well pleasing to God; but when they were not done in faith, and were without repentance for sin and reformation of life; when men retained their sins with them, and made these a cover for them, and thought by them to make atonement for their crimes, they were no other than the sacrifices of fools, and abominable unto God; see Is 1:11; when these sacrifices were performed in the best manner, moral duties, as hearing and obeying the word of the Lord, and showing mercy to men, and offering up the spiritual sacrifices of praise and thanksgiving, were preferred unto them, 1Kings 15:22; and much more to the sacrifices of fools. To be ready, or near (m), is to hear the word of the Lord, as Jarchi interprets it; though Aben Ezra understands it of God being near to hear his people, when they call upon him in truth. The word of the Lord was not only read publicly in the temple and synagogues, but was explained by the priests and prophets, the ecclesiastical rulers of the people; see Mal 2:7; so the Targum,
"draw near thine ear to receive the doctrine of the law, from the priests and wise men:''
and so the people of God should draw near to hear the word; be swift to hear it, attentive to it, and receive it with all reverence, humility, love, and affection; and should not take up with mere outward forms, which is but the sacrifice of fools;
for they consider not that they do evil; or "know not" (n); they think they are doing well, and doing God good service, when they are doing ill; they know not truly the object of worship, nor the spiritual nature of it, nor the right end and true use of it: or, "they know not, only to do evil", so Aben Ezra supplies it: to do good they have no knowledge: or, "they know not to do the will", or "good pleasure" (o); that is, of God; this sense of the word Aben Ezra mentions.
(k) "Observant ubi festa mero pede sabbata reges", Satyr. 6. v. 158. (l) Lexic. Pentaglott. col. 1692. (m) "propinquus", Montanus; "propinquior", Mercerus, Schmidt. (n) "non ipsi scientes", Montanus; "nesciunt", Pagninus, Mercerus, Cocceius; "scire nolunt", Schmidt. (o) "facere veluntatem ejus", Pagninus, Mercerus.
John Wesley
5:1 Thy foot - Thy thoughts and affections, by which men go to God and walk with him. To hear - To hearken to and obey God's word. Of fools - Such as wicked men use to offer, who vainly think to please God with their sacrifices without obedience. For - They are not sensible of the great sinfulness of such thoughts.
Robert Jamieson, A. R. Fausset and David Brown
5:1 (Ecc. 5:1-20)
From vanity connected with kings, he passes to vanities (Eccles 5:7) which may be fallen into in serving the King of kings, even by those who, convinced of the vanity of the creature, wish to worship the Creator.
Keep thy foot--In going to worship, go with considerate, circumspect, reverent feeling. The allusion is to the taking off the shoes, or sandals, in entering a temple (Ex 3:5; Josh 5:15, which passages perhaps gave rise to the custom). WEISS needlessly reads, "Keep thy feast days" (Ex 23:14, Ex 23:17; the three great feasts).
hear--rather, "To be ready (to draw nigh with the desire) to hear (obey) is a better sacrifice than the offering of fools" [HOLDEN]. (Vulgate; Syriac). (Ps 51:16-17; Prov 21:3; Jer 6:20; Jer 7:21-23; Jer 14:12; Amos 5:21-24). The warning is against mere ceremonial self-righteousness, as in Eccles 7:12. Obedience is the spirit of the law's requirements (Deut 10:12). Solomon sorrowfully looks back on his own neglect of this (compare 3Kings 8:63 with Eccles 11:4, Eccles 11:6). Positive precepts of God must be kept, but will not stand instead of obedience to His moral precepts. The last provided no sacrifice for wilful sin (Num 15:30-31; Heb 10:26-29).
5:25:2: Զի հասանէ երա՛զ ՚ի բազմութիւն փորձութեան. եւ ձայն անզգամին ՚ի բազմութեան բանից[8508]։ [8508] Ոմանք. Քանզի. կամ՝ Եւ հասանէ երազ ՚ի բազմութեան փոր՛՛։
2 Երազը հոգսերի շատութիւնից է առաջ գալիս, իսկ յիմարի ձայնը՝ շատախօսութիւնից:
2 Բերնովդ մի՛ աճապարեր, Թող քու սիրտդ Աստուծոյ առջեւ խօսելու չարտորայ. Քանզի Աստուած երկինքն է ու դուն երկրի վրայ ես, Անոր համար քու խօսքերդ քիչ թող ըլլան։
Զի հասանէ երազ ի բազմութեան [48]փորձութեան, եւ ձայն անզգամի ի բազմութեան բանից:

5:2: Զի հասանէ երա՛զ ՚ի բազմութիւն փորձութեան. եւ ձայն անզգամին ՚ի բազմութեան բանից[8508]։
[8508] Ոմանք. Քանզի. կամ՝ Եւ հասանէ երազ ՚ի բազմութեան փոր՛՛։
2 Երազը հոգսերի շատութիւնից է առաջ գալիս, իսկ յիմարի ձայնը՝ շատախօսութիւնից:
2 Բերնովդ մի՛ աճապարեր, Թող քու սիրտդ Աստուծոյ առջեւ խօսելու չարտորայ. Քանզի Աստուած երկինքն է ու դուն երկրի վրայ ես, Անոր համար քու խօսքերդ քիչ թող ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:2 Ибо, как сновидения бывают при множестве забот, так голос глупого познается при множестве слов.
5:2 ὅτι οτι since; that παραγίνεται παραγινομαι happen by; come by / to / along ἐνύπνιον ενυπνιον dream ἐν εν in πλήθει πληθος multitude; quantity περισπασμοῦ περισπασμος and; even φωνὴ φωνη voice; sound ἄφρονος αφρων senseless ἐν εν in πλήθει πληθος multitude; quantity λόγων λογος word; log
5:2 אַל־ ʔal- אַל not תְּבַהֵ֨ל tᵊvahˌēl בהל disturb עַל־ ʕal- עַל upon פִּ֜יךָ pˈîḵā פֶּה mouth וְ wᵊ וְ and לִבְּךָ֧ libbᵊḵˈā לֵב heart אַל־ ʔal- אַל not יְמַהֵ֛ר yᵊmahˈēr מהר hasten לְ lᵊ לְ to הֹוצִ֥יא hôṣˌî יצא go out דָבָ֖ר ḏāvˌār דָּבָר word לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) כִּ֣י kˈî כִּי that הָ hā הַ the אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s) בַּ ba בְּ in † הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you עַל־ ʕal- עַל upon הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth עַֽל־ ʕˈal- עַל upon כֵּ֛ן kˈēn כֵּן thus יִהְי֥וּ yihyˌû היה be דְבָרֶ֖יךָ ḏᵊvārˌeʸḵā דָּבָר word מְעַטִּֽים׃ mᵊʕaṭṭˈîm מְעַט little
5:2. multas curas sequuntur somnia et in multis sermonibus invenitur stultitiaDreams follow many cares: and in many words shall be found folly.
2. Be not rash with thy month, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth: therefore let thy words be few.
5:2. You should not speak anything rashly, nor should your heart be hasty to present a word before God. For God is in heaven, and you are on earth. For this reason, let your words be few.
5:2. Be not rash with thy mouth, and let not thine heart be hasty to utter [any] thing before God: for God [is] in heaven, and thou upon earth: therefore let thy words be few.
For a dream cometh through the multitude of business; and a fool' s voice [is known] by multitude of words:

5:2 Ибо, как сновидения бывают при множестве забот, так голос глупого познается при множестве слов.
5:2
ὅτι οτι since; that
παραγίνεται παραγινομαι happen by; come by / to / along
ἐνύπνιον ενυπνιον dream
ἐν εν in
πλήθει πληθος multitude; quantity
περισπασμοῦ περισπασμος and; even
φωνὴ φωνη voice; sound
ἄφρονος αφρων senseless
ἐν εν in
πλήθει πληθος multitude; quantity
λόγων λογος word; log
5:2
אַל־ ʔal- אַל not
תְּבַהֵ֨ל tᵊvahˌēl בהל disturb
עַל־ ʕal- עַל upon
פִּ֜יךָ pˈîḵā פֶּה mouth
וְ wᵊ וְ and
לִבְּךָ֧ libbᵊḵˈā לֵב heart
אַל־ ʔal- אַל not
יְמַהֵ֛ר yᵊmahˈēr מהר hasten
לְ lᵊ לְ to
הֹוצִ֥יא hôṣˌî יצא go out
דָבָ֖ר ḏāvˌār דָּבָר word
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כִּ֣י kˈî כִּי that
הָ הַ the
אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בַּ ba בְּ in
הַ the
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
עַל־ ʕal- עַל upon
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
עַֽל־ ʕˈal- עַל upon
כֵּ֛ן kˈēn כֵּן thus
יִהְי֥וּ yihyˌû היה be
דְבָרֶ֖יךָ ḏᵊvārˌeʸḵā דָּבָר word
מְעַטִּֽים׃ mᵊʕaṭṭˈîm מְעַט little
5:2. multas curas sequuntur somnia et in multis sermonibus invenitur stultitia
Dreams follow many cares: and in many words shall be found folly.
2. Be not rash with thy month, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth: therefore let thy words be few.
5:2. You should not speak anything rashly, nor should your heart be hasty to present a word before God. For God is in heaven, and you are on earth. For this reason, let your words be few.
5:2. Be not rash with thy mouth, and let not thine heart be hasty to utter [any] thing before God: for God [is] in heaven, and thou upon earth: therefore let thy words be few.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Как излишняя беспокойная озабоченность вызывает множество сновидений, нарушающих покой спящего, так глупая суетливость во время молитвы рождает бессмысленное и бесцельное многословие.
Adam Clarke: Commentary on the Bible - 1831
5:3: For a dream cometh - That is, as dreams are generally the effect of the business in which we have been engaged during the day; so a multitude of words evidence the feeble workings of the foolish heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: a fool's: Ecc 10:12-14; Pro 10:19, Pro 15:2
Carl Friedrich Keil and Franz Delitzsch
5:2
"Be not hasty with thy mouth, and let not thy heart hasten to speak a word before God: for God is in heaven, and thou art upon earth; therefore let thy words be few. For by much business cometh dreaming, and by much talk the noise of fools." As we say in German: auf Flgeln fliegen [to flee on wings], auf Einem Auge nicht sehen [not to see with one eye], auf der Flte blasen [to blow on the flute], so in Heb. we say that one slandereth with (auf) his tongue (Ps 15:3), or, as here, that he hasteth with his mouth, i.e., is forward with his mouth, inasmuch as the word goes before the thought. It is the same usage as when the post-bibl. Heb., in contradistinction to התורה שׁבּכתב, the law given in the Scripture, calls the oral law הת שׁבּעל־פּה, i.e., the law mediated על־פה, oraliter = oralis traditio (Shabbath 31a; cf. Gittin 60b). The instrument and means is here regarded as the substratum of the action - as that which this lays as a foundation. The phrase: "to take on the lips," Ps 16:4, which needs no explanation, is different. Regarding בּהל, festinare, which is, like מהר, the intens. of Kal, vid., once it occurs quite like our "sich beeilen" to hasten, with reflex. accus. suff., 2Chron 35:21. Man, when he prays, should not give the reins to his tongue, and multiply words as one begins and repeats over a form which he has learnt, knowing certainly that it is God of whom and to whom he speaks, but without being conscious that God is an infinitely exalted Being, to whom one may not carelessly approach without collecting his thoughts, and irreverently, without lifting up his soul. As the heavens, God's throne, are exalted above the earth, the dwelling-place of man, so exalted is the heavenly God above earthly man, standing far beneath him; therefore ought the words of a man before God to be few, - few, well-chosen reverential words, in which one expresses his whole soul. The older language forms no plur. from the subst. מעט (fewness) used as an adv.; but the more recent treats it as an adj., and forms from it the plur. מעטּים (here and in Ps 109:8, which bears the superscription le-david, but has the marks of Jeremiah's style); the post-bibl. places in the room of the apparent adj. the particip. adj. מועט with the plur. מוּעטים (מוּעטין), e.g., Berachoth 61a: "always let the words of a man before the Holy One (blessed be His name!) be few" (מוע). Few ought the words to be; for where they are many, it is not without folly. This is what is to be understood, Eccles 5:2, by the comparison; the two parts of the verse stand here in closer mutual relation than Eccles 7:1, - the proverb is not merely synthetical, but, like Job 5:7, parabolical. The ב is both times that of the cause. The dream happens, or, as we say, dreams happen ענין בּרב; not: by much labour; for labour in itself, as the expenditure of strength making one weary, has as its consequence, Eccles 5:11, sweet sleep undisturbed by dreams; but: by much self-vexation in a man's striving after high and remote ends beyond what is possible (Targ., in manifold project-making); the care of such a man transplants itself from the waking to the sleeping life, it if does not wholly deprive him of sleep, Eccles 5:11, Eccles 8:16, - all kinds of images of the labours of the day, and fleeting phantoms and terrifying pictures hover before his mind. And as dreams of such a nature appear when a man wearies himself inwardly as well as outwardly by the labours of the day, so, with the same inward necessity, where many words are spoken folly makes its appearance. Hitzig renders כסיל, in the connection קול כּ, as adj.; but, like אויל (which forms an adj. ěvīlī), כסיל is always a subst., or, more correctly, it is a name occurring always only of a living being, never of a thing. There is sound without any solid content, mere blustering bawling without sense and intelligence. The talking of a fool is in itself of this kind (Eccles 10:14); but if one who is not just a fool falls into much talk, it is scarcely possible but that in this flow of words empty bombast should appear.
Another rule regarding the worship of God refers to vowing.
Geneva 1599
5:2 Be not (a) rash with thy mouth, and let not thy heart be hasty to utter [any] thing before God: for God [is] in heaven, and thou upon earth: therefore let thy words be (b) few.
(a) Either in vowing or in praying, meaning, that we should use all reverence toward God.
(b) He hears you not for the sake of your many words or often repetitions, but considers your faith and servant's mind.
John Gill
5:2 Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God,.... In private conversation care should be taken that no rash and unadvised words be spoken in haste, as were by Moses and David; and that no evil, nor even any idle word he uttered, since from, the abundance of the heart the mouth is apt to speak, and all is before, the Lord; not a word in the tongue but is altogether known by him, and must be accounted for to him, Ps 106:33. Jerom interprets this of words spoken concerning God; and careful men should be of what they say of him, of his nature and perfections, of his persons, and of his works; and it may be applied to a public profession of his name, and of faith in him; though this should be done with the heart, yet the heart and tongue should not be rash and hasty in making it; men should consider what they profess and confess, and upon what foot they take up and make a profession of religion; whether they have the true grace of God or no: and it will hold true of the public ministry of the word, in which everything that comes uppermost in the mind, or what is crude and undigested, should not be, uttered; but what ministers have thought of, meditated on, well weighed in their minds, and properly digested. Some understand this of rash vows, such as Jephthah's, is supposed to be, which are later repented of; but rather speaking unto God in prayer is intended. So the Targum,
"thy, heart shall not hasten to bring out speech at the time thou prayest before the Lord;''
anything and everything that comes up into the mind should not be, uttered before God; not anything rashly and hastily; men should consider before they speak to the King of kings; for though set precomposed forms of prayer are not to be used, yet the matter of prayer should be thought of beforehand; what our wants are, and what we should ask for; whether for ourselves or others; this rule I fear we often offend against: the reasons follow;
for God is in heaven, and thou upon earth; his throne is in the heavens, he dwells in the highest heavens, though they cannot contain him; this is expressive of his majesty, sovereignty, and supremacy, and of his omniscience and omnipotence; he is the high and lofty One, that dwells in the high and holy place; he is above all, and sees and knows all persons and things; and he sits in the heavens, and does whatever he pleases; and therefore all should stand in awe of him, and consider what they say unto him. Our Lord seems to have respect to this passage when he directed his disciples to pray, saying, "Our Father, which art in heaven", Mt 6:9; and when we pray to him we should think what we ourselves are, that we are on the earth, the footstool of God; that we are of the earth, earthly; dwell in houses of clay, which have their foundation in the dust; crawling worms on earth, unworthy of his notice; are but dust and ashes, who take upon us to speak unto him;
therefore let, by words be few; of which prayer consists; such was the prayer of the publican, "God, be merciful to me, a sinner", Lk 18:13; and such the prayer which Christ has given as a pattern and directory to his people; who has forbid vain repetitions and much speaking in prayer, Mt 6:7; not that all lengthy prayers are to be condemned, or all repetitions in them; our Lord was all night in prayer himself; and Nehemiah, Daniel, and others, have used repetitions in prayer, which may be done with fresh affection, zeal, and fervency; but such are forbidden as are done for the sake of being heard for much speaking, as the Heathens; and who thought they were not understood unless they said a thing a hundred times over (p); or when done to gain a character of being more holy and religious than others, as the Pharisees.
(p) "Ohe jam desine deos obtundere----Ut nihil credas intelligere, nisi idem dictum eat centies." Terent. Heautont. Act. 5. Sc. 1. v. 6, 8.
John Wesley
5:2 Rash - Speak not without due consideration. To utter - Either in prayer, or vows. For God - Is a God of infinite majesty, holiness, and knowledge. Thy words - Either in prayer or in vowing.
Robert Jamieson, A. R. Fausset and David Brown
5:2 rash--opposed to the considerate reverence ("keep thy foot," Eccles 5:1). This verse illustrates Eccles 5:1, as to prayer in the house of God ("before God," Is 1:12); so Eccles 5:4-6 as to vows. The remedy to such vanities is stated (Eccles 5:6). "Fear thou God."
God is in heaven--Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.
5:35:3: Եւ որպէս ինչ եւ ուխտիցես դու Աստուծոյ, մի՛ յամիցես հատուցանել զնա. զի ո՛չ են կամք ՚ի ձեռս անզգամաց։ Դու որչափ ուխտիցես՝ հատո՛[8509]. [8509] Ոմանք. Որպէս ուխտես զուխտ քո Աստուծոյ, մի՛ յամեր հատուցանել զայն. վասն զի ո՛չ են կամք յանզգամսն. արդ դու զոր ուխտեսն հատո՛։
3 Եւ ինչ ուխտ որ արել ես Աստծուն՝ մի՛ դանդաղիր այն կատարել, քանի որ անզգամները հաճելի չեն նրան :
3 Վասն զի երազը շատ զբաղումէն յառաջ կու գայ Ու յիմարին ձայնը՝ շատ խօսքերէն։
Եւ որպէս ինչ եւ ուխտիցես դու Աստուծոյ, մի՛ յամիցես հատուցանել զնա. զի ոչ [49]են կամք ի ձեռս անզգամաց``. դու որչափ ուխտիցես` հատո:

5:3: Եւ որպէս ինչ եւ ուխտիցես դու Աստուծոյ, մի՛ յամիցես հատուցանել զնա. զի ո՛չ են կամք ՚ի ձեռս անզգամաց։ Դու որչափ ուխտիցես՝ հատո՛[8509].
[8509] Ոմանք. Որպէս ուխտես զուխտ քո Աստուծոյ, մի՛ յամեր հատուցանել զայն. վասն զի ո՛չ են կամք յանզգամսն. արդ դու զոր ուխտեսն հատո՛։
3 Եւ ինչ ուխտ որ արել ես Աստծուն՝ մի՛ դանդաղիր այն կատարել, քանի որ անզգամները հաճելի չեն նրան :
3 Վասն զի երազը շատ զբաղումէն յառաջ կու գայ Ու յիմարին ձայնը՝ շատ խօսքերէն։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:3 Когда даешь обет Богу, то не медли исполнить его, потому что Он не благоволит к глупым: что обещал, исполни.
5:3 καθὼς καθως just as / like ἂν αν perhaps; ever εὔξῃ ευχομαι wish; make εὐχὴν ευχη wish; vow τῷ ο the θεῷ θεος God μὴ μη not χρονίσῃς χρονιζω delay τοῦ ο the ἀποδοῦναι αποδιδωμι render; surrender αὐτήν αυτος he; him ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be θέλημα θελημα determination; will ἐν εν in ἄφροσιν αφρων senseless σὺν συν with; [definite object marker] ὅσα οσος as much as; as many as ἐὰν εαν and if; unless εὔξῃ ευχομαι wish; make ἀπόδος αποδιδωμι render; surrender
5:3 כִּ֛י kˈî כִּי that בָּ֥א bˌā בוא come הַ ha הַ the חֲלֹ֖ום ḥᵃlˌôm חֲלֹום dream בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude עִנְיָ֑ן ʕinyˈān עִנְיָן occupation וְ wᵊ וְ and קֹ֥ול qˌôl קֹול sound כְּסִ֖יל kᵊsˌîl כְּסִיל insolent בְּ bᵊ בְּ in רֹ֥ב rˌōv רֹב multitude דְּבָרִֽים׃ dᵊvārˈîm דָּבָר word
5:3. si quid vovisti Deo ne moreris reddere displicet enim ei infidelis et stulta promissio sed quodcumque voveris reddeIf thou hast vowed any thing to God, defer not to pay it: for an unfaithful and foolish promise displeaseth him: but whatsoever thou hast vowed, pay it.
3. For a dream cometh with a multitude of business; and a fool’s voice with a multitude of words.
5:3. Dreams follow many worries, and in many words foolishness will be found.
5:3. For a dream cometh through the multitude of business; and a fool’s voice [is known] by multitude of words.
When thou vowest a vow unto God, defer not to pay it; for [he hath] no pleasure in fools: pay that which thou hast vowed:

5:3 Когда даешь обет Богу, то не медли исполнить его, потому что Он не благоволит к глупым: что обещал, исполни.
5:3
καθὼς καθως just as / like
ἂν αν perhaps; ever
εὔξῃ ευχομαι wish; make
εὐχὴν ευχη wish; vow
τῷ ο the
θεῷ θεος God
μὴ μη not
χρονίσῃς χρονιζω delay
τοῦ ο the
ἀποδοῦναι αποδιδωμι render; surrender
αὐτήν αυτος he; him
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
θέλημα θελημα determination; will
ἐν εν in
ἄφροσιν αφρων senseless
σὺν συν with; [definite object marker]
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
εὔξῃ ευχομαι wish; make
ἀπόδος αποδιδωμι render; surrender
5:3
כִּ֛י kˈî כִּי that
בָּ֥א bˌā בוא come
הַ ha הַ the
חֲלֹ֖ום ḥᵃlˌôm חֲלֹום dream
בְּ bᵊ בְּ in
רֹ֣ב rˈōv רֹב multitude
עִנְיָ֑ן ʕinyˈān עִנְיָן occupation
וְ wᵊ וְ and
קֹ֥ול qˌôl קֹול sound
כְּסִ֖יל kᵊsˌîl כְּסִיל insolent
בְּ bᵊ בְּ in
רֹ֥ב rˌōv רֹב multitude
דְּבָרִֽים׃ dᵊvārˈîm דָּבָר word
5:3. si quid vovisti Deo ne moreris reddere displicet enim ei infidelis et stulta promissio sed quodcumque voveris redde
If thou hast vowed any thing to God, defer not to pay it: for an unfaithful and foolish promise displeaseth him: but whatsoever thou hast vowed, pay it.
3. For a dream cometh with a multitude of business; and a fool’s voice with a multitude of words.
5:3. Dreams follow many worries, and in many words foolishness will be found.
5:3. For a dream cometh through the multitude of business; and a fool’s voice [is known] by multitude of words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Обязательно исполнение обетов, но не самые обеты. «Если же ты не дал обета, то не будет на тебе греха» (Втор 23:22).
Adam Clarke: Commentary on the Bible - 1831
5:4: When thou vowest a vow - When in distress and difficulty, men are apt to promise much to God if he will relieve them; but generally forget the vow when the distress or trouble is gone by.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: vowest: Gen 28:20, Gen 35:1, Gen 35:3; Num 30:2; Deu 23:21-23; Psa 50:14, Psa 76:11, Psa 119:106; Isa 19:21; Mat 5:33
for: Psa 147:10, Psa 147:11; Mal 1:10; Heb 10:6
pay: Psa 66:13, Psa 66:14, Psa 116:14, Psa 116:16-18; Jon 2:9
John Gill
5:3 For a dream cometh through the multitude of business,.... Or, "for as a dream" (q), so Aben Ezra; as that comes through a multiplicity of business in the daytime, in which the mind has been busied, and the body employed; and this brings on dreams in the night season, which are confused and incoherent; sometimes the fancy is employed about one thing, and sometimes another, and all unprofitable and useless, as well as vain and foolish;
and a fool's voice is known by multitude of words; either his voice in conversation, for a fool is full of words, and pours out his foolishness in a large profusion of them; or his voice in prayer, being like a man's dream, confused, incoherent, and rambling. The supplement, "is known", may be left out.
(q) "ut prodit somnium", Junius & Tremellius; "nam ut venit", Piscator; "quia sicut venit", Mercerus, Ramabachius, so Broughton.
John Wesley
5:3 A dream - When men are oppressed with business in the day, they dream of it in the night. Is known - It discovers the man to be a foolish, and rash, and inconsiderate man. Of words - Either in prayer, or in vowing, by making many rash vows, of which he speaks Eccles 5:4-6, and then returns to the mention of multitude of dreams and many words, Eccles 5:7, which verse may be a comment upon this, and which makes it probable that both that and this verse are to be understood of vows rather than of prayers.
Robert Jamieson, A. R. Fausset and David Brown
5:3 As much "business," engrossing the mind, gives birth to incoherent "dreams," so many words, uttered inconsiderately in prayer, give birth to and betray "a fool's speech" (Eccles 10:14), [HOLDEN and WEISS]. But Eccles 5:7 implies that the "dream" is not a comparison, but the vain thoughts of the fool (sinner, Ps 73:20), arising from multiplicity of (worldly) "business." His "dream" is that God hears him for his much speaking (Mt 6:7), independently of the frame of mind [English Version and MAURER].
fool's voice--answers to "dream" in the parallel; it comes by the many "words" flowing from the fool's "dream."
5:45:4: զի լա՛ւ է քեզ չուխտել, քան ուխտել եւ ո՛չ հատուցանել[8510]։ [8510] Ոմանք. Զի բարի է քեզ ո՛չ ուխտել։
4 Որքան որ ուխտ անես՝ կատարի՛ր, քանի որ լաւ է ուխտ չանել, քան թէ ուխտ անել եւ չկատարել:
4 Երբ Աստուծոյ ուխտ ընես, Զանիկա կատարելը մի՛ ուշացներ, Քանզի Աստուած անմիտներուն չի հաճիր։Ըրած ուխտդ կատարէ՛։
զի լաւ է քեզ չուխտել, քան ուխտել եւ ոչ հատուցանել:

5:4: զի լա՛ւ է քեզ չուխտել, քան ուխտել եւ ո՛չ հատուցանել[8510]։
[8510] Ոմանք. Զի բարի է քեզ ո՛չ ուխտել։
4 Որքան որ ուխտ անես՝ կատարի՛ր, քանի որ լաւ է ուխտ չանել, քան թէ ուխտ անել եւ չկատարել:
4 Երբ Աստուծոյ ուխտ ընես, Զանիկա կատարելը մի՛ ուշացներ, Քանզի Աստուած անմիտներուն չի հաճիր։Ըրած ուխտդ կատարէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
5:55:4 Лучше тебе не обещать, нежели обещать и не исполнить.
5:4 ἀγαθὸν αγαθος good τὸ ο the μὴ μη not εὔξασθαί ευχομαι wish; make σε σε.1 you ἢ η or; than τὸ ο the εὔξασθαί ευχομαι wish; make σε σε.1 you καὶ και and; even μὴ μη not ἀποδοῦναι αποδιδωμι render; surrender
5:4 כַּ ka כְּ as אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] תִּדֹּ֨ר tiddˌōr נדר vow נֶ֜דֶר nˈeḏer נֶדֶר vow לֵֽ lˈē לְ to אלֹהִ֗ים ʔlōhˈîm אֱלֹהִים god(s) אַל־ ʔal- אַל not תְּאַחֵר֙ tᵊʔaḥˌēr אחר be behind לְ lᵊ לְ to שַׁלְּמֹ֔ו šallᵊmˈô שׁלם be complete כִּ֛י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] חֵ֖פֶץ ḥˌēfeṣ חֵפֶץ pleasure בַּ ba בְּ in † הַ the כְּסִילִ֑ים kkᵊsîlˈîm כְּסִיל insolent אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תִּדֹּ֖ר tiddˌōr נדר vow שַׁלֵּֽם׃ šallˈēm שׁלם be complete
5:4. multoque melius est non vovere quam post votum promissa non conplereAnd it is much better not to vow, than after a vow not to perform the things promised.
4. When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou vowest.
5:4. If you have vowed anything to God, you should not delay to repay it. And whatever you have vowed, render it. But an unfaithful and foolish promise displeases him.
5:4. When thou vowest a vow unto God, defer not to pay it; for [he hath] no pleasure in fools: pay that which thou hast vowed.
Better [is it] that thou shouldest not vow, than that thou shouldest vow and not pay:

5:4 Лучше тебе не обещать, нежели обещать и не исполнить.
5:4
ἀγαθὸν αγαθος good
τὸ ο the
μὴ μη not
εὔξασθαί ευχομαι wish; make
σε σε.1 you
η or; than
τὸ ο the
εὔξασθαί ευχομαι wish; make
σε σε.1 you
καὶ και and; even
μὴ μη not
ἀποδοῦναι αποδιδωμι render; surrender
5:4
כַּ ka כְּ as
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
תִּדֹּ֨ר tiddˌōr נדר vow
נֶ֜דֶר nˈeḏer נֶדֶר vow
לֵֽ lˈē לְ to
אלֹהִ֗ים ʔlōhˈîm אֱלֹהִים god(s)
אַל־ ʔal- אַל not
תְּאַחֵר֙ tᵊʔaḥˌēr אחר be behind
לְ lᵊ לְ to
שַׁלְּמֹ֔ו šallᵊmˈô שׁלם be complete
כִּ֛י kˈî כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
חֵ֖פֶץ ḥˌēfeṣ חֵפֶץ pleasure
בַּ ba בְּ in
הַ the
כְּסִילִ֑ים kkᵊsîlˈîm כְּסִיל insolent
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תִּדֹּ֖ר tiddˌōr נדר vow
שַׁלֵּֽם׃ šallˈēm שׁלם be complete
5:4. multoque melius est non vovere quam post votum promissa non conplere
And it is much better not to vow, than after a vow not to perform the things promised.
5:4. If you have vowed anything to God, you should not delay to repay it. And whatever you have vowed, render it. But an unfaithful and foolish promise displeases him.
5:4. When thou vowest a vow unto God, defer not to pay it; for [he hath] no pleasure in fools: pay that which thou hast vowed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. 5 Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. 6 Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands? 7 For in the multitude of dreams and many words there are also divers vanities: but fear thou God. 8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.
Four things we are exhorted to in these verses:--
I. To be conscientious in paying our vows.
1. A vow is a bond upon the soul (Num. xxx. 2), by which we solemnly oblige ourselves, not only, in general, to do that which we are already bound to do, but, in some particular instances, to do that to do which we were not under any antecedent obligation, whether it respects honouring God or serving the interests of his kingdom among men. When, under the sense of some affliction (Ps. lxvi. 14), or in the pursuit of some mercy (1 Sam. i. 11), thou hast vowed such a vow as this unto God, know that thou hast opened thy mouth unto the Lord and thou canst not go back; therefore, (1.) Pay it; perform what thou hast promised; bring to God what thou hast dedicated and devoted to him: Pay that which thou hast vowed; pay it in full and keep not back any part of the price; pay it in kind, do not alter it or change it, so the law was, Lev. xxvii. 10. Have we vowed to give our own selves unto the Lord? Let us then be as good as our word, act in his service, to his glory, and not sacrilegiously alienate ourselves. (2.) Defer not to pay it. If it be in the power of thy hands to pay it to-day, leave it not till to-morrow; do not beg a day, nor put it off to a more convenient season. By delay the sense of the obligation slackens and cools, and is in danger of wearing off; we thereby discover a loathness and backwardness to perform our vow; and qui non est hodie cras minus aptus erit--he who is not inclined to-day will be averse to-morrow. The longer it is put off the more difficult it will be to bring ourselves to it; death may not only prevent the payment, but fetch thee to judgment, under the guilt of a broken vow, Ps. lxxvi. 11.
2. Two reasons are here given why we should speedily and cheerfully pay our vows:-- (1.) Because otherwise we affront God; we play the fool with him, as if we designed to put a trick upon him; and God has no pleasure in fools. More is implied than is expressed; the meaning is, He greatly abhors such fools and such foolish dealings. Has he need of fools? No; Be not deceived, God is not mocked, but will surely and severely reckon with those that thus play fast and loose with him. (2.) Because otherwise we wrong ourselves, we lose the benefit of the making of the vow, nay, we incur the penalty for the breach of it; so that it would have been better a great deal not to have vowed, more safe and more to our advantage, than to vow and not to pay. Not to have vowed would have been but an omission, but to vow and not pay incurs the guilt of treachery and perjury; it is lying to God, Acts v. 4.
II. To be cautious in making our vows. This is necessary in order to our being conscientious in performing them, v. 6. 1. We must take heed that we never vow anything that is sinful, or that may be an occasion of sin, for such a vow is ill-made and must be broken. Suffer not thy mouth, by such a vow, to cause thy flesh to sin, as Herod's rash promise caused him to cut off the head of John the Baptist. 2. We must not vow that which, through the frailty of the flesh, we have reason to fear we shall not be able to perform, as those that vow a single life and yet know not how to keep their vow. Hereby, (1.) They shame themselves; for they are forced to say before the angel, It was an error, that either they did not mean or did not consider what they said; and, take it which way you will, it is bad enough. "When thou hast made a vow, do not seek to evade it, nor find excuses to get clear of the obligation of it; say not before the priest, who is called the angel or messenger of the Lord of hosts, that, upon second thoughts, thou hast changed thy mind, and desirest to be absolved from the obligation of thy vow; but stick to it, and do not seek a hole to creep out at." Some by the angel understand the guardian angel which they suppose to attend every man and to inspect what he does. Others understand it of Christ, the Angel of the covenant, who is present with his people in their assemblies, who searches the heart, and cannot be imposed upon; provoke him not, for God's name is in him, and he is represented as strict and jealous, Exod. xxiii. 20, 21. (2.) They expose themselves to the wrath of God, for he is angry at the voice of those that thus lie unto him with their mouth and flatter him with their tongue, and is displeased at their dissimulation, and destroys the works of their hands, that is, blasts their enterprises, and defeats those purposes which, when they made these vows, they were seeking to God for the success of. If we treacherously cancel the words of our mouths, and revoke our vows, God will justly overthrow our projects, and walk contrary, and at all adventures, with those that thus walk contrary, and at all adventures with him. It is a snare to a man, after vows, to make enquiry.
III. To keep up the fear of God, v. 7. Many, of old, pretended to know the mind of God by dreams, and were so full of them that they almost made God's people forget his name by their dreams (Jer. xxiii. 25, 26); and many now perplex themselves with their frightful or odd dreams, or with other people's dreams, as if they foreboded this or the other disaster. Those that heed dreams shall have a multitude of them to fill their heads with; but in them all there are divers vanities, as there are in many words, and the more if we regard them. "They are but like the idle impertinent chat of children and fools, and therefore never heed them; forget them; instead of repeating them lay no stress upon them, draw no disquieting conclusions from them, but fear thou God; have an eye to his sovereign dominion, set him before thee, keep thyself in his love, and be afraid of offending him, and then thou wilt not disturb thyself with foolish dreams." The way not to be dismayed at the signs of heaven, nor afraid of the idols of the heathen, is to fear God as King of nations, Jer. x. 2, 5, 7.
IV. With that to keep down the fear of man, v. 8. "Set God before thee, and then, if thou seest the oppression of the poor, thou wilt not marvel at the matter, nor find fault with divine Providence, nor think the worse of the institution of magistracy, when thou seest the ends of it thus perverted, nor of religion, when thou seest it will not secure men from suffering wrong." Observe here, 1. A melancholy sight on earth, and such as cannot but trouble every good man that has a sense of justice and a concern for mankind, to see the oppression of the poor because they are poor and cannot defend themselves, and the violent perverting of judgment and justice in a province, oppression under colour of law and backed with power. The kingdom in general may have a good government, and yet it may so happen that a particular province may be committed to a bad man, by whose mal-administration justice may be perverted; so hard it is for the wisest of kings, in giving preferments, to be sure of their men; they can but redress the grievance when it appears. 2. A comfortable sight in heaven. When things look thus dismal we may satisfy ourselves with this, (1.) That, though oppressors be high, God is above them, and in that very thing wherein they deal proudly, Exod. xviii. 11. God is higher than the highest of creatures, than the highest of princes, than the king that is higher than Agag (Num. xxiv. 7), than the highest angels, the thrones and dominions of the upper world. God is the Most High over all the earth, and his glory is above the heavens; before him princes are worms, the brightest but glow-worms. (2.) That, though oppressors be secure, God has his eye upon them, takes notice of, and will reckon for, all their violent perverting of judgment; he regards, not only sees it but observes it, and keeps it on record, to be called over again; his eyes are upon their ways. See Job xxiv. 23. (3.) That there is a world of angels, for there are higher than they, who are employed by the divine justice for protecting the injured and punishing the injurious. Sennacherib valued himself highly upon his potent army, but one angel proved too hard for him and all his forces. Some, by those that are higher than they understand the great council of the nation, the presidents to whom the princes of the provinces are accountable (Dan. vi. 2), the senate that receive complaints against the proconsuls, the courts above to which appeals are made from the inferior courts, which are necessary to the good government of a kingdom. Let it be a check to oppressors that perhaps their superiors on earth may call them to an account; however, God the Supreme in heaven will.
Adam Clarke: Commentary on the Bible - 1831
5:5: Better is it that thou shouldest not vow, etc. - We are under constant obligations to live to God; no vow can make it more so. Yet, there may be cases in which we should bind ourselves to take up some particular cross, to perform some particular duty, to forego some particular attachment that does not tend to bring our souls nearer to God. Then, if fully determined, and strong in faith relative to the point, bind and hold fast; but if not fully, rationally, and conscientiously determined, "do not suffer thy mouth to cause thy soul to sin."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: Deu 23:22; Pro 20:25; Act 5:4
Carl Friedrich Keil and Franz Delitzsch
5:4
"When thou hast made a vow to God, delay not to fulfil it; for there is no pleasure in fools: that which thou hast vowed fulfil. Better that thou vowest not, than that thou vowest and fulfillest not. Let not thy mouth bring thy body into punishment; and say not before the messenger of God that it was precipitation: why shall God be angry at thy talk, and destroy the work of thy hands? For in many dreams and words there are also many vanities: much rather fear God!" If they abstained, after Shabbath 30b, from treating the Book of Koheleth as apocryphal, because it begins with תורה דברי (cf. at Eccles 1:3) and closes in the same way, and hence warrants the conclusion that that which lies between will also be תורה דברי, this is in a special manner true of the passage before us regarding the vow which, in thought and expression, is the echo of Deut 23:22-24. Instead of kaashěr tiddor, we find there the words ki tiddor; instead of lelohim (= lěělohim, always only of the one true God), there we have lahovah ělohěcha; and instead of al-teahher, there lo teahher. There the reason is: "for the Lord thy God will surely require it of thee; and it would be sin in thee;" here: for there is no pleasure in fools, i.e., it is not possible that any one, not to speak of God, could have a particular inclination toward fools, who speak in vain, and make promises in which their heart is not, and which they do not keep. Whatever thou vowest, continues Koheleth, fulfil it; it is better (Ewald, 336a) that thou vowest not, than to vow and not to pay; for which the Tra says: "If thou shalt forbear to vow, it shall be no sin in thee" (Deut 23:22). נדר, which, according to the stem-word, denotes first the vow of consecration of setting apart (cogn. Arab. nadar, to separate, נזר, whence נזיר), the so-called אסר [vid. Num 30:3], is here a vow in its widest sense; the author, however, may have had, as there, the law (cf. Eccles 5:2-4), especially shalme něděr, in view, i.e., such peace-offerings as the law does not enjoin, but which the offerer promises (cogn. with the shalme nedavah, i.e., such as rest on free-will, but not on any obligation arising from a previous promise) from his own inclination, for the event that God may do this or that for him. The verb שׁלּם is not, however, related to this name for sacrifices, as חטּא is to חטּאת, but denotes the fulfilling or discharge as a performance fully accordant with duty. To the expression חטא ... היה (twice occurring in the passage of Deut. referred to above) there is added the warning: let not thy mouth bring thy body into sin. The verb nathan, with Lamed and the inf. following, signifies to allow, to permit, Gen 20:6; Judg 1:34; Job 31:30. The inf. is with equal right translated: not to bring into punishment; for חטא - the syncop. Hiph. of which, according to an old, and, in the Pentateuch, favourite form, is לחטיא - signifies to sin, and also (e.g., Gen 39:9; cf. the play on the word, Hos 8:11) to expiate sin; sin-burdened and guilty, or liable to punishment, mean the same thing. Incorrectly, Ginsburg, Zck., and others: "Do not suffer thy mouth to cause thy flesh to sin;" for (1) the formula: "the flesh sins," is not in accordance with the formation of O.T. ideas; the N.T., it is true, uses the expression σὰρξ ἁμαρτίας, Rom 8:3, but not ἁμαρτάνουσα, that which sins is not the flesh, but the will determined by the flesh, or by fleshly lust; (2) the mouth here is not merely that which leads to sin, but the person who sins through thoughtless haste, - who, by his haste, brings sin upon his flesh, for this suffers, for the breach of vow, by penalties inflicted by God; the mouth is, like the eye and the hand, a member of the ὃλον τὸ σῶμα (Mt 5:24.), which is here called בשׂר; the whole man in its sensitive nature (opp. לב, Eccles 2:3; Eccles 11:10; Prov 14:30) has to suffer chastisement on account of that which the mouth hath spoken. Gesen. compares this passage, correctly, with Deut 24:4, for the meaning peccati reum facere; Is 29:21 is also similar.
The further warning refers to the lessening of the sin of a rash vow unfulfilled as an unintentional, easily expiable offence: "and say not before the messenger of God that it was a שׁגגה, a sin of weakness." Without doubt hammǎlāch is an official byname of a priest, and that such as was in common use at the time of the author. But as for the rest, it is not easy to make the matter of the warning clear. That it is not easy, may be concluded from this, that with Jewish interpreters it lies remote to think of a priest in the word hammǎlāch. By this word the Targ. understands the angel to whom the execution of the sentence of punishment shall be committed on the day of judgment; Aben Ezra: the angel who writes down all the words of a man; similarly Jerome, after his Jewish teacher. Under this passage Ginsburg has an entire excursus regarding the angels. The lxx and Syr. translate "before God," as if the words of the text were אל נגד, Ps 138:1, or as if hammalach could of itself mean God, as presenting Himself in history. Supposing that hammalach is the official name of a man, and that of a priest, we appear to be under the necessity of imagining that he who is charged with the obligation of a vow turns to the priest with the desire that he would release him from it, and thus dissolve (bibl. הפיר, Mishnic התּיר) the vow. But there is no evidence that the priests had the power of releasing from vows. Individual cases in which a husband can dissolve the vow of his wife, and a father the vow of his daughter, are enumerated in Num 30; besides, in the traditional law, we find the sentence: "A vow, which one who makes it repents of, can be dissolved by a learned man (חכם), or, where none is present, by three laymen," Bechoroth 36b; the matter cannot be settled by any middle person (שׁליח), but he who has taken the vow (הנודר) must appear personally, Jore deah c. 228, 16. Of the priest as such nothing is said here. Therefore the passage cannot at all be traditionally understood of an official dissolution of an oath. Where the Talm. applies it juristically, Shabbath 32b, etc., Rashi explains hammalach by gizbar shěl-haqdesh, i.e., treasurer of the revenues of the sanctuary; and in the Comm. to Koheleth he supposes that some one has publicly resolved on an act of charity (צדקה), i.e., has determined it with himself, and that now the representative of the congregation (שׁליח) comes to demand it. But that is altogether fanciful. If we proceed on the idea that liphne hammalach is of the same meaning as liphne hakkohen, Lev 27:8, Lev 27:11; Num 9:6; Num 27:2, etc., we have then to derive the figure from such passages relating to the law of sacrifice as Num 15:22-26, from which the words ki shegagah hi (Num 15:25) originate. We have to suppose that he who has made a vow, and has not kept it, comes to terms with God with an easier and less costly offering, since in the confession (ודּוּי) which he makes before the priest he explains that the vow was a shegagah, a declaration that inconsiderately escaped him. The author, in giving it to be understood that under these circumstances the offering of the sacrifice is just the direct contrary of a good work, calls to the conscience of the inconsiderate נודר: why should God be angry on account of thy voice with which thou dost excuse thy sins of omission, and destroy (vid., regarding חבּל under Is 10:27) the work of thy hands (vid., under Ps 90:17), for He destroys what thou hast done, and causes to fail what thou purposest? The question with lammah resembles those in Ezra 4:22; Ezra 7:23, and is of the same kind as at Eccles 7:16.; it leads us to consider what a mad self-destruction that would be (Jer 44:7, cf. under Is 1:5).
The reason for the foregoing admonition now following places the inconsiderate vow under the general rubric of inconsiderate words. We cannot succeed in interpreting Eccles 5:6 [7] (in so far as we do not supply, after the lxx and Syr. with the Targ.: ne credas; or better, with Ginsburg, היא = it is) without taking one of the vavs in the sense of "also." That the Heb. vav, like the Greek καί, the Lat. et, may have this comparative or intensifying sense rising above that which is purely copulative, is seen from e.g., Num 9:14, cf. also Josh 14:11. In many cases, it is true, we are not under the necessity of translating vav by "also;" but since the "and" here does not merely externally connect, but expresses correlation of things homogeneous, an "also" or a similar particle involuntarily substitutes itself for the "and," e.g., Gen 17:20 (Jerome): super Ismael quoque; Ex 29:8 : filios quoque; Deut 1:32 : et nec sic quidem credidistis; Deut 9:8 : nam et in Horeb; cf. Josh 15:19; 1Kings 25:43; 2Kings 19:25; 3Kings 2:22; 3Kings 11:26; Is 49:6, "I have also given to thee." But there are also passages in which it cannot be otherwise translated than by "also." We do not reckon among these Ps 31:12, where we do not translate "also my neighbours," and Amos 4:10, where the words are to be translated, "and that in your nostrils." On the contrary, Is 32:7 is scarcely otherwise to be translated than "also when the poor maketh good his right," like 2Kings 1:23, "also in their death they are not divided." In 2Chron 27:5, in like manner, the two vavs are scarcely correlative, but we have, with Keil, to translate, "also in the second and third year." And in Hos 8:6, והוּא, at least according to the punctuation, signifies "also it," as Jerome translates: ex Israele et ipse est. According to the interpunction of the passage before us, וּד הר is the pred., and thus, with the Venet., is to be translated: "For in many dreams and vanities there are also many words." We could at all events render the vav, as also at Eccles 10:11; Ex 16:6, as vav apod.; but וגו בּרב has not the character of a virtual antecedent, - the meaning of the expression remains as for the rest the same; but Hitzig's objection is of force against it (as also against Ewald's disposition of the words, like the of Symmachus, Jerome, and Luther: "for where there are many dreams, there are also vanities, and many words"), that it does not accord with the connection, which certainly in the first place requires a reason referable to inconsiderate talk, and that the second half is, in fact, erroneous, for between dreams and many words there exists no necessary inward mutual relation. Hitzig, as Knobel before him, seeks to help this, for he explains: "for in many dreams are also vanities, i.e., things from which nothing comes, and (the like) in many words." But not only is this assumed carrying forward of the ב doubtful, but the principal thing would be made a secondary matter, and would drag heavily. The relation in _Eccles 5:2 is different where vav is that of comparison, and that which is compared follows the comparison. Apparently the text (although the lxx had it before them, as it is before us) has undergone dislocation, and is thus to be arranged: כי ברב חלמת ודברים הרבה והבלים: for in many dreams and many words there are also vanities, i.e., illusions by which one deceives himself and others. Thus also Bullock renders, but without assigning a reason for it. That dreams are named first, arises from a reference back to Eccles 5:2, according to which they are the images of what a man is externally and mentally busied and engaged with. But the principal stress lies on ודברים הרבה, to which also the too rash, inconsiderate vows belong. The pred. והבלים, however, connects itself with "vanity of vanities," which is Koheleth's final judgment regarding all that is earthly. The כי following connects itself with the thought lying in 6a, that much talk, like being much given to dreams, ought to be avoided: it ought not to be; much rather (imo, Symm. ἀλλά) fear God, Him before whom one should say nothing, but that which contains in it the whole heart.
Geneva 1599
5:4 When thou vowest a vow to God, defer not to pay it; for [he hath] no pleasure in fools: pay that which thou hast (c) vowed.
(c) He speaks of vows which are approved by God's word and serve to his glory.
John Gill
5:4 When thou vowest a vow unto God,.... Or "if thou vowest" (r), as the Vulgate Latin version; for vows are free and indifferent things, which persons may make or not; there is no precept for them in the word of God; instances and examples there are, and they may be lawfully made, when they are in the power of man to perform, and are not inconsistent with the will and word of God; they have been made by good men, and were frequent in former times; but they seem not so agreeable to the Gospel dispensation, having a tendency to ensnare the mind, to entangle men, and bring on them a spirit of bondage, contrary to that liberty wherewith Christ has made them free; and therefore it is better to abstain from them: holy resolutions to do the will and work of God should be taken up in the strength of divine grace; but to vow this, or that, or the other thing, which a man previous to his vow is not obliged unto, had better be let alone: but however, when a vow is made that is lawful to be done,
defer not to pay it; that is, to God, to whom it is made, who expects it, and that speedily, as Hannah paid hers; no excuses nor delays should be made;
for he hath no pleasure in fools; that is, the Lord hath no pleasure in them, he will not be mocked by them; he will resent such treatment of him, as to vow and not pay, or defer payment and daily, with him. So the Targum,
"for the Lord hath no pleasure in fools, because, they defer their vows, and do not pay;''
pay that which thou hast vowed; precisely and punctually; both as to the matter, manner, and time of it.
(r) "si quid vovisti", V. L.
John Wesley
5:4 In fools - In perfidious persons, who, when they are in distress, make liberal vows, and when the danger is past, break them.
Robert Jamieson, A. R. Fausset and David Brown
5:4 When thou vowest a vow unto God--Hasty words in prayer (Eccles 5:2-3) suggest the subject of hasty vows. A vow should not be hastily made (Judg 11:35; 1Kings 14:24). When made, it must be kept (Ps 76:11), even as God keeps His word to us (Ex 12:41, Ex 12:51; Josh 21:45).
5:55:5: Մի՛ տար զբերան քո առ ՚ի յանցուցանելոյ զմարմին քո. եւ մի՛ ասեր առաջի Աստուծոյ թէ անգիտութիւն է. զի մի՛ բարկասցի Աստուած ՚ի բարբառ քո, եւ ապականեսցէ զգործս ձեռաց քոց[8511]։ [8511] Ոմանք. Առ ՚ի մեղանչել մարմնոյդ քում, եւ մի՛ ասիցես թէ առաջի երեսաց Աստուծոյ տգիտութիւն է... Աստուած ՚ի վերայ բարբառոյ քո։
5 Մի՛ թոյլ տուր, որ բերանդ մարմնիդ դրդի մեղքեր գործելու, եւ Աստծու առջեւ մի՛ ասա, թէ անգիտութիւնից էր, որպէսզի խօսքիդ համար Աստուած չբարկանայ եւ չաւերի ձեռքիդ գործերը,
5 Աղէկ է որ ուխտ չընես, Քան թէ ուխտ ընես ու չկատարես։
Մի՛ տար զբերան քո առ ի յանցուցանելոյ զմարմին քո. եւ մի՛ ասեր առաջի [50]Աստուծոյ թէ` Անգիտութիւն է. զի մի՛ բարկասցի Աստուած ի բարբառ քո, եւ ապականեսցէ զգործս ձեռաց քոց:

5:5: Մի՛ տար զբերան քո առ ՚ի յանցուցանելոյ զմարմին քո. եւ մի՛ ասեր առաջի Աստուծոյ թէ անգիտութիւն է. զի մի՛ բարկասցի Աստուած ՚ի բարբառ քո, եւ ապականեսցէ զգործս ձեռաց քոց[8511]։
[8511] Ոմանք. Առ ՚ի մեղանչել մարմնոյդ քում, եւ մի՛ ասիցես թէ առաջի երեսաց Աստուծոյ տգիտութիւն է... Աստուած ՚ի վերայ բարբառոյ քո։
5 Մի՛ թոյլ տուր, որ բերանդ մարմնիդ դրդի մեղքեր գործելու, եւ Աստծու առջեւ մի՛ ասա, թէ անգիտութիւնից էր, որպէսզի խօսքիդ համար Աստուած չբարկանայ եւ չաւերի ձեռքիդ գործերը,
5 Աղէկ է որ ուխտ չընես, Քան թէ ուխտ ընես ու չկատարես։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:5 Не дозволяй устам твоим вводить в грех плоть твою, и не говори пред Ангелом [Божиим]: > Для чего тебе {делать}, чтобы Бог прогневался на слово твое и разрушил дело рук твоих?
5:5 μὴ μη not δῷς διδωμι give; deposit τὸ ο the στόμα στομα mouth; edge σου σου of you; your τοῦ ο the ἐξαμαρτῆσαι εξαμαρτανω the σάρκα σαρξ flesh σου σου of you; your καὶ και and; even μὴ μη not εἴπῃς επω say; speak πρὸ προ before; ahead of προσώπου προσωπον face; ahead of τοῦ ο the θεοῦ θεος God ὅτι οτι since; that ἄγνοιά αγνοια ignorance ἐστιν ειμι be ἵνα ινα so; that μὴ μη not ὀργισθῇ οργιζω impassioned; anger ὁ ο the θεὸς θεος God ἐπὶ επι in; on φωνῇ φωνη voice; sound σου σου of you; your καὶ και and; even διαφθείρῃ διαφθειρω deteriorate; ruin τὰ ο the ποιήματα ποιημα product; poem χειρῶν χειρ hand σου σου of you; your
5:5 טֹ֖וב ṭˌôv טֹוב good אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not תִדֹּ֑ר ṯiddˈōr נדר vow מִ mi מִן from שֶּׁ šše שַׁ [relative] תִּדֹּ֖ור ttiddˌôr נדר vow וְ wᵊ וְ and לֹ֥א lˌō לֹא not תְשַׁלֵּֽם׃ ṯᵊšallˈēm שׁלם be complete
5:5. ne dederis os tuum ut peccare faciat carnem tuam neque dicas coram angelo non est providentia ne forte iratus Deus super sermone tuo dissipet cuncta opera manuum tuarumGive not thy mouth to cause thy flesh to sin: and say not before the angel: There is no providence: lest God be angry at thy words, and destroy all the works of thy hands.
5. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.
5:5. And it is much better not to make a vow, than, after a vow, not to fulfill what was promised.
5:5. Better [is it] that thou shouldest not vow, than that thou shouldest vow and not pay.
Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it [was] an error: wherefore should God be angry at thy voice, and destroy the work of thine hands:

5:5 Не дозволяй устам твоим вводить в грех плоть твою, и не говори пред Ангелом [Божиим]: <<это ошибка!>> Для чего тебе {делать}, чтобы Бог прогневался на слово твое и разрушил дело рук твоих?
5:5
μὴ μη not
δῷς διδωμι give; deposit
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
τοῦ ο the
ἐξαμαρτῆσαι εξαμαρτανω the
σάρκα σαρξ flesh
σου σου of you; your
καὶ και and; even
μὴ μη not
εἴπῃς επω say; speak
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
τοῦ ο the
θεοῦ θεος God
ὅτι οτι since; that
ἄγνοιά αγνοια ignorance
ἐστιν ειμι be
ἵνα ινα so; that
μὴ μη not
ὀργισθῇ οργιζω impassioned; anger
ο the
θεὸς θεος God
ἐπὶ επι in; on
φωνῇ φωνη voice; sound
σου σου of you; your
καὶ και and; even
διαφθείρῃ διαφθειρω deteriorate; ruin
τὰ ο the
ποιήματα ποιημα product; poem
χειρῶν χειρ hand
σου σου of you; your
5:5
טֹ֖וב ṭˌôv טֹוב good
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
תִדֹּ֑ר ṯiddˈōr נדר vow
מִ mi מִן from
שֶּׁ šše שַׁ [relative]
תִּדֹּ֖ור ttiddˌôr נדר vow
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תְשַׁלֵּֽם׃ ṯᵊšallˈēm שׁלם be complete
5:5. ne dederis os tuum ut peccare faciat carnem tuam neque dicas coram angelo non est providentia ne forte iratus Deus super sermone tuo dissipet cuncta opera manuum tuarum
Give not thy mouth to cause thy flesh to sin: and say not before the angel: There is no providence: lest God be angry at thy words, and destroy all the works of thy hands.
5:5. And it is much better not to make a vow, than, after a vow, not to fulfill what was promised.
5:5. Better [is it] that thou shouldest not vow, than that thou shouldest vow and not pay.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Вводить в грех плоть значит — или возбуждать к греху чувственность (ср. Иак 3:6: и д.) или подвергать тело испытанию, наказанию. Вернее последнее понимание, так как выражение «вводить в грех тело» не вполне соответствует библейскому словоупотреблению, по которому грешит не тело и даже не плоть, но воля человеческая. Ангел или посланник означает здесь священника, которому поручено было надзирать за обетами. В таком же смысле употреблено это слово и у Мал 2:7.
Adam Clarke: Commentary on the Bible - 1831
5:6: Neither say thou before the angel, that it was an error - Nor think of saying "before the cruel angel, who shall exercise authority over thee in the judgment of the great day, that thou didst it through ignorance." - Chaldee. I believe by the angel nothing else is intended than the priest, whose business it was to take cognizance of vows and offerings. See Lev 5:4, Lev 5:5. In Mal 2:7, the priest is called the "angel of the Lord of hosts."
Albert Barnes: Notes on the Bible - 1834
5:6: Suffer not thy mouth ... - i. e., Do not make rash vows which may hereafter be the cause of evasion and pRev_arication, and remain unfulfilled.
Before the angel - The Septuagint and some other versions render "before the face of God," meaning a spiritual being representing the presence of God, a minister of divine justice Exo 23:21, such a one as inflicted judgment upon David Sa2 24:17. Others, with less probability, understand the angel to be a priest, and refer to Mal 2:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: thy mouth: Ecc 5:1, Ecc 5:2; Jam 1:26, Jam 3:2
before: Or, "before the messenger," hammalach, the priest whose business it was to take cognizance of vows and offerings. Lev 5:4, Lev 5:5; Gen 48:16; Hos 12:4, Hos 12:5; Mal 2:7, Mal 3:1; Act 7:30-35; Co1 11:10; Ti1 5:21; Heb 1:14
it was: Lev 5:4-6, Lev 27:9, Lev 27:10
destroy: Hag 1:9-11, Hag 2:14-17; Co1 3:13-15; Jo2 1:8
John Gill
5:5 Better is it that thou shouldest not vow,.... For a vow is an arbitrary thing; a man is not bound to make it, and while he vows not, it is in his own power, and at his option, whether he will do this or that, or not; but when he has once vowed, he is then brought under an obligation, and must perform; see Acts 5:4; and therefore it is better not to vow; it is more acceptable to God, and, it is better for a man;
than that thou shouldest vow and not pay; for this shows great weakness and folly, levity and inconstancy, and is resented by the Lord.
Robert Jamieson, A. R. Fausset and David Brown
5:5 (Deut 23:21, Deut 23:23).
5:65:6: Զի ՚ի բազմութեան երազոց՝ եւ ընդունայնութեանց եւ բանից բազմաց. սակայն դու երկի՛ր յԱստուծոյ[8512]։[8512] Ոմանք. Վասն զի ըստ յաճախութեան երազոց է եւ ընդունայնութիւն բանից բազմաց։
6 որովհետեւ, ինչպէս երազների առատութեան, այնպէս էլ խօսքերի շատութեան մէջ եւս ունայնութիւն կայ. եւ դու վախեցի՛ր Աստծուց:
6 Թող մի՛ տար, որ քու բերանդ մարմնիդ մեղք գործել տայ Եւ հրեշտակին առջեւ մի՛ ըսեր թէ՝ սխալ եղաւ։Ինչո՞ւ Աստուած քու խօսքիդ համար բարկանայ Ու ձեռքերուդ գործը աւրէ։
Վասն զի ըստ յաճախութեան երազոց է եւ ընդունայնութիւն բանից բազմաց. սակայն դու երկի՛ր յԱստուծոյ:

5:6: Զի ՚ի բազմութեան երազոց՝ եւ ընդունայնութեանց եւ բանից բազմաց. սակայն դու երկի՛ր յԱստուծոյ[8512]։
[8512] Ոմանք. Վասն զի ըստ յաճախութեան երազոց է եւ ընդունայնութիւն բանից բազմաց։
6 որովհետեւ, ինչպէս երազների առատութեան, այնպէս էլ խօսքերի շատութեան մէջ եւս ունայնութիւն կայ. եւ դու վախեցի՛ր Աստծուց:
6 Թող մի՛ տար, որ քու բերանդ մարմնիդ մեղք գործել տայ Եւ հրեշտակին առջեւ մի՛ ըսեր թէ՝ սխալ եղաւ։Ինչո՞ւ Աստուած քու խօսքիդ համար բարկանայ Ու ձեռքերուդ գործը աւրէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:75:6 Ибо во множестве сновидений, как и во множестве слов, много суеты; но ты бойся Бога.
5:6 ὅτι οτι since; that ἐν εν in πλήθει πληθος multitude; quantity ἐνυπνίων ενυπνιον dream καὶ και and; even ματαιότητες ματαιοτης superficiality καὶ και and; even λόγοι λογος word; log πολλοί πολυς much; many ὅτι οτι since; that σὺν συν with; [definite object marker] τὸν ο the θεὸν θεος God φοβοῦ φοβεω afraid; fear
5:6 אַל־ ʔal- אַל not תִּתֵּ֤ן tittˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] פִּ֨יךָ֙ pˈîḵā פֶּה mouth לַ la לְ to חֲטִ֣יא ḥᵃṭˈî חטא miss אֶת־ ʔeṯ- אֵת [object marker] בְּשָׂרֶ֔ךָ bᵊśārˈeḵā בָּשָׂר flesh וְ wᵊ וְ and אַל־ ʔal- אַל not תֹּאמַר֙ tōmˌar אמר say לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הַ ha הַ the מַּלְאָ֔ךְ mmalʔˈāḵ מַלְאָךְ messenger כִּ֥י kˌî כִּי that שְׁגָגָ֖ה šᵊḡāḡˌā שְׁגָגָה error הִ֑יא hˈî הִיא she לָ֣מָּה lˈāmmā לָמָה why יִקְצֹ֤ף yiqṣˈōf קצף be angry הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) עַל־ ʕal- עַל upon קֹולֶ֔ךָ qôlˈeḵā קֹול sound וְ wᵊ וְ and חִבֵּ֖ל ḥibbˌēl חבל be corrupt אֶת־ ʔeṯ- אֵת [object marker] מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יָדֶֽיךָ׃ yāḏˈeʸḵā יָד hand
5:6. ubi multa sunt somnia plurimae vanitates et sermones innumeri tu vero Deum timeWhere there are many dreams, there are many vanities, and words without number: but do thou fear God.
6. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?
5:6. You should not use your mouth so as to cause your flesh to sin. And you should not say, in the sight of an Angel, “There is no Providence.” For God, being angry at your words, may scatter all the works of your hands.
5:6. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it [was] an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?
For in the multitude of dreams and many words [there are] also [divers] vanities: but fear thou God:

5:6 Ибо во множестве сновидений, как и во множестве слов, много суеты; но ты бойся Бога.
5:6
ὅτι οτι since; that
ἐν εν in
πλήθει πληθος multitude; quantity
ἐνυπνίων ενυπνιον dream
καὶ και and; even
ματαιότητες ματαιοτης superficiality
καὶ και and; even
λόγοι λογος word; log
πολλοί πολυς much; many
ὅτι οτι since; that
σὺν συν with; [definite object marker]
τὸν ο the
θεὸν θεος God
φοβοῦ φοβεω afraid; fear
5:6
אַל־ ʔal- אַל not
תִּתֵּ֤ן tittˈēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֨יךָ֙ pˈîḵā פֶּה mouth
לַ la לְ to
חֲטִ֣יא ḥᵃṭˈî חטא miss
אֶת־ ʔeṯ- אֵת [object marker]
בְּשָׂרֶ֔ךָ bᵊśārˈeḵā בָּשָׂר flesh
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֹּאמַר֙ tōmˌar אמר say
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הַ ha הַ the
מַּלְאָ֔ךְ mmalʔˈāḵ מַלְאָךְ messenger
כִּ֥י kˌî כִּי that
שְׁגָגָ֖ה šᵊḡāḡˌā שְׁגָגָה error
הִ֑יא hˈî הִיא she
לָ֣מָּה lˈāmmā לָמָה why
יִקְצֹ֤ף yiqṣˈōf קצף be angry
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
עַל־ ʕal- עַל upon
קֹולֶ֔ךָ qôlˈeḵā קֹול sound
וְ wᵊ וְ and
חִבֵּ֖ל ḥibbˌēl חבל be corrupt
אֶת־ ʔeṯ- אֵת [object marker]
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יָדֶֽיךָ׃ yāḏˈeʸḵā יָד hand
5:6. ubi multa sunt somnia plurimae vanitates et sermones innumeri tu vero Deum time
Where there are many dreams, there are many vanities, and words without number: but do thou fear God.
6. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?
5:6. You should not use your mouth so as to cause your flesh to sin. And you should not say, in the sight of an Angel, “There is no Providence.” For God, being angry at your words, may scatter all the works of your hands.
5:6. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it [was] an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Греческий и сирийский перевод вместо «перед Ангелом» читают: «перед Богом» (слав. «пред лицем Божиим»). Они или имели в данном месте другое еврейское чтение или понимали выражение «Ангел» в смысле самооткровения Божия. Екклезиаст предостерегает, в случае неисполнения обета, говорить священнику: «это — ошибка», т. е. грех слабости, так как такое лицемерное самооправдание навлечет на виновного гнев Божий и наказание.
Adam Clarke: Commentary on the Bible - 1831
5:7: In - dreams - are - divers vanities; but fear thou God - If, by the disturbed state of thy mind during the day, or by Satanic influence, thou dream of evil, do not give way to any unreasonable fears, or gloomy forebodings, of any coming mischief: - Fear God. Fear neither the dream nor its interpretation; God, will take care of and protect thee. Most certainly, he that fears God need fear nothing else. Well may an upright soul say to Satan himself, I fear God; and because I fear him, I do not fear thee.
Albert Barnes: Notes on the Bible - 1834
5:7: For ... vanities - Or, For so it happens through many dreams and vanities and many words.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: in the: Ecc 5:3; Mat 12:36
but: Ecc 7:18, Ecc 8:12, Ecc 12:13; Pro 23:17; Isa 50:10, Isa 50:11
Geneva 1599
5:6 Allow not thy mouth to cause thy (d) flesh to sin; neither say thou before the (e) angel, that it [was] an error: why should God be angry at thy voice, and destroy the work of thy hands?
(d) Do not cause yourself to sin by vowing rashly as they do who make a vow to live unmarried and such like.
(e) That is, before God's messenger when he will examine your doing, as though your ignorance should be a just excuse.
John Gill
5:6 Suffer not thy mouth to cause thy flesh to sin,.... That is, himself, who is corrupt and depraved; either by making a rash vow, which it is not in his power to keep; or such is the corruption of his nature, and the weakness of the flesh, that he cannot keep it; or by making sinful excuses after he has made the vow, and so is guilty of lying, or false swearing, or other sins of the flesh. Jarchi by "flesh" understands his children, on whom his iniquity may be visited and punished; and the Targum interprets this punishment of the judgment or condemnation of hell; see Prov 20:25;
neither say thou before the angel that it was an error; that it was done ignorantly and through mistake: that it was not intended, and that this was not the meaning of the vow; and therefore desires to be excused performing it, or to offer a sacrifice in lieu of it. Interpreters are divided about the angel before whom such an excuse should not be made. Some think angel is put for angels in general, in whose presence, and before whom, as witnesses, vows are made; and who were signified by the cherubim in the sanctuary, where they were to be performed, and who are present in the worshipping assemblies of saints, where these things are done, Ti1 5:21; others think the guardian angel is meant, which they suppose every man has; and others that Christ, the Angel of the covenant, is designed, who is in the midst of his people, sees and knows all that is done by them, and will not admit of their excuses; but it is most probable the priest is intended, called the angel, or messenger, of the Lord of hosts, Mal 2:7; to whom such who had made vows applied to be loosed from them, acknowledging their error in making them; or to offer sacrifice for their sin of ignorance, Lev 5:4;
wherefore should God be angry at thy voice; either in making a rash and sinful vow, or in excusing that which was made;
and destroy the work of thine hands? wrought with success, for which the vow was made; and so, instead of its succeeding, is destroyed, and comes to nothing. Vows made by the Jews were chiefly about their houses, or fields, or cattle; see Lev 27:28; and so the destruction suggested may signify the curse that God would bring upon any of these, for excusing or not performing the vow made.
John Wesley
5:6 Thy mouth - By any rash vow. Thy flesh - Thyself, the word flesh being often put for the whole man. The angel - The priest or ministers of holy things. Such persons are often called angels, or, as this Hebrew word is commonly rendered, messengers. And this title seems to be given to the priest here, because the vow made to God, was paid to the priest as one standing and acting in God's name and stead, and it belonged to him, as God's angel or ambassador, to discharge persons from their vows when there was just occasion. It was - I did unadvisedly in making such a vow. Angry - Why wilt thou provoke God to anger at these frivolous excuses? Destroy - Blast all thy labours, and particularly that work or enterprize for the success whereof thou didst make these vows.
Robert Jamieson, A. R. Fausset and David Brown
5:6 thy flesh--Vow not with "thy mouth" a vow (for example, fasting), which the lusts of the flesh ("body," Eccles 2:3, Margin) may tempt thee to break (Prov 20:25).
angel--the "messenger" of God (Job 33:23); minister (Rev_ 1:20); that is, the priest (Mal 2:7) "before" whom a breach of a vow was to be confessed (Lev 5:4-5). We, Christians, in our vows (for example, at baptism, the Lord's Supper, &c.) vow in the presence of Jesus Christ, "the angel of the covenant" (Mal 3:1), and of ministering angels as witnesses (1Cor 11:10; Ti1 5:21). Extenuate not any breach of them as a slight error.
5:75:7: Եթէ զզրպարտութիւն տնանկի եւ զյափշտակութիւն իրաւանց եւ արդարութեան տեսանիցես յերկրի, մի՛ զարմանայցես ՚ի վերայ իրացն. զի բարձր ՚ի վերայ բարձու պահէ, եւ բարձունք ՚ի վերայ նոցա, եւ յաճախութիւն հողոյ[8513]։ [8513] Ոմանք. Եթէ զրպարտութիւն աղքատաց... եւ զարդարութիւն տեսցես յերկրի միոջ... քանզի զբարձունս ՚ի վերայ բարձանց պահէ, եւ զբարձրութիւն ՚ի վերայ նոցա, եւ զառաւելութիւն երկրի։
7 Եթէ դու երկրի վրայ աղքատի զրկանք տեսնես եւ իրաւունքի ու արդարութեան յափշտակութիւն, մի՛ զարմացիր այդ բաների վրայ, որովհետեւ բարձր դիրքի մի պաշտօնեայ պաշտպանուած է մէկ այլ բարձր դիրքի պաշտօնեայի կողմից, իսկ դրանցից էլ աւելի բարձր մի երրորդ պաշտօնեայ կայ:
7 Վասն զի երազներուն շատութեանը մէջ Եւ խօսքերուն շատութեանը մէջ Ունայնութիւններ ալ կան. Բայց դուն Աստուծմէ վախցի՛ր։
Եթէ [51]զզրպարտութիւն տնանկի եւ զյափշտակութիւն իրաւանց եւ արդարութեան տեսանիցես յերկրի, մի՛ զարմանայցես ի վերայ իրացն. զի [52]բարձր ի վերայ բարձու պահէ, եւ բարձունք ի վերայ նոցա, եւ յաճախութիւն հողոյ:

5:7: Եթէ զզրպարտութիւն տնանկի եւ զյափշտակութիւն իրաւանց եւ արդարութեան տեսանիցես յերկրի, մի՛ զարմանայցես ՚ի վերայ իրացն. զի բարձր ՚ի վերայ բարձու պահէ, եւ բարձունք ՚ի վերայ նոցա, եւ յաճախութիւն հողոյ[8513]։
[8513] Ոմանք. Եթէ զրպարտութիւն աղքատաց... եւ զարդարութիւն տեսցես յերկրի միոջ... քանզի զբարձունս ՚ի վերայ բարձանց պահէ, եւ զբարձրութիւն ՚ի վերայ նոցա, եւ զառաւելութիւն երկրի։
7 Եթէ դու երկրի վրայ աղքատի զրկանք տեսնես եւ իրաւունքի ու արդարութեան յափշտակութիւն, մի՛ զարմացիր այդ բաների վրայ, որովհետեւ բարձր դիրքի մի պաշտօնեայ պաշտպանուած է մէկ այլ բարձր դիրքի պաշտօնեայի կողմից, իսկ դրանցից էլ աւելի բարձր մի երրորդ պաշտօնեայ կայ:
7 Վասն զի երազներուն շատութեանը մէջ Եւ խօսքերուն շատութեանը մէջ Ունայնութիւններ ալ կան. Բայց դուն Աստուծմէ վախցի՛ր։
zohrab-1805▾ eastern-1994▾ western am▾
5:85:7 Если ты увидишь в какой области притеснение бедному и нарушение суда и правды, то не удивляйся этому: потому что над высоким наблюдает высший, а над ними еще высший;
5:7 ἐὰν εαν and if; unless συκοφαντίαν συκοφαντια poor καὶ και and; even ἁρπαγὴν αρπαγη rapacity; snatching κρίματος κριμα judgment καὶ και and; even δικαιοσύνης δικαιοσυνη rightness; right standing ἴδῃς οραω view; see ἐν εν in χώρᾳ χωρα territory; estate μὴ μη not θαυμάσῃς θαυμαζω wonder ἐπὶ επι in; on τῷ ο the πράγματι πραγμα act; matter ὅτι οτι since; that ὑψηλὸς υψηλος high; lofty ἐπάνω επανω upon; above ὑψηλοῦ υψηλος high; lofty φυλάξαι φυλασσω guard; keep καὶ και and; even ὑψηλοὶ υψηλος high; lofty ἐπ᾿ επι in; on αὐτούς αυτος he; him
5:7 כִּ֣י kˈî כִּי that בְ vᵊ בְּ in רֹ֤ב rˈōv רֹב multitude חֲלֹמֹות֙ ḥᵃlōmôṯ חֲלֹום dream וַ wa וְ and הֲבָלִ֔ים hᵃvālˈîm הֶבֶל breath וּ û וְ and דְבָרִ֖ים ḏᵊvārˌîm דָּבָר word הַרְבֵּ֑ה harbˈē רבה be many כִּ֥י kˌî כִּי that אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) יְרָֽא׃ yᵊrˈā ירא fear
5:7. si videris calumnias egenorum et violenta iudicia et subverti iustitiam in provincia non mireris super hoc negotio quia excelso alius excelsior est et super hos quoque eminentiores sunt aliiIf thou shalt see the oppressions of the poor, and violent judgments, and justice perverted in the province, wonder not at this matter: for he that is high hath another higher, and there are others still higher than these:
7. For through the multitude of dreams and vanities and many words: but fear thou God.
5:7. Where there are many dreams, there are many vanities and innumerable words. Yet truly, you must fear God.
5:7. For in the multitude of dreams and many words [there are] also [divers] vanities: but fear thou God.
If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for [he that is] higher than the highest regardeth; and [there be] higher than they:

5:7 Если ты увидишь в какой области притеснение бедному и нарушение суда и правды, то не удивляйся этому: потому что над высоким наблюдает высший, а над ними еще высший;
5:7
ἐὰν εαν and if; unless
συκοφαντίαν συκοφαντια poor
καὶ και and; even
ἁρπαγὴν αρπαγη rapacity; snatching
κρίματος κριμα judgment
καὶ και and; even
δικαιοσύνης δικαιοσυνη rightness; right standing
ἴδῃς οραω view; see
ἐν εν in
χώρᾳ χωρα territory; estate
μὴ μη not
θαυμάσῃς θαυμαζω wonder
ἐπὶ επι in; on
τῷ ο the
πράγματι πραγμα act; matter
ὅτι οτι since; that
ὑψηλὸς υψηλος high; lofty
ἐπάνω επανω upon; above
ὑψηλοῦ υψηλος high; lofty
φυλάξαι φυλασσω guard; keep
καὶ και and; even
ὑψηλοὶ υψηλος high; lofty
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
5:7
כִּ֣י kˈî כִּי that
בְ vᵊ בְּ in
רֹ֤ב rˈōv רֹב multitude
חֲלֹמֹות֙ ḥᵃlōmôṯ חֲלֹום dream
וַ wa וְ and
הֲבָלִ֔ים hᵃvālˈîm הֶבֶל breath
וּ û וְ and
דְבָרִ֖ים ḏᵊvārˌîm דָּבָר word
הַרְבֵּ֑ה harbˈē רבה be many
כִּ֥י kˌî כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
יְרָֽא׃ yᵊrˈā ירא fear
5:7. si videris calumnias egenorum et violenta iudicia et subverti iustitiam in provincia non mireris super hoc negotio quia excelso alius excelsior est et super hos quoque eminentiores sunt alii
If thou shalt see the oppressions of the poor, and violent judgments, and justice perverted in the province, wonder not at this matter: for he that is high hath another higher, and there are others still higher than these:
7. For through the multitude of dreams and vanities and many words: but fear thou God.
5:7. Where there are many dreams, there are many vanities and innumerable words. Yet truly, you must fear God.
5:7. For in the multitude of dreams and many words [there are] also [divers] vanities: but fear thou God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Чтобы понять связь 7-го стиха с предшествующими, следует припомнить, что в кодексе обычной еврейской мудрости рядом с заповедью о страхе к Богу стояли заповедь о почтении к царю (ср. Притч 24:21). Екклезиаст хочет сказать здесь, что несправедливости и притеснения не должны уменьшать почтения к царю, так как они вполне естественны там, где много правителей. Слово «область» (medinah) встречается лишь в книгах позднейшего времени (2: и 3: Цар, кн. Плач, кн. Иез., Дан, Ездры и Неем) и обозначает провинции азиатских царств, в частности царства персидского. В кн. Ездры (5:8) и Неемии (1:2; 7:6; 11:3) так называется Палестина, как персидская провинция. В этом смысле, вероятно, употреблено слово «область» и в книге Екклезиаста. А над ними еще высший, буквально, с еврейского — «высшие». Под последним словом многие комментаторы разумеют Бога, видя во множественном числе указание на величие Божие. Смысл стиха такой: не удивляйся несправедливости, так как над высшими надзирает Сам Бог, Который восстановит правду (ср. 3:16–17).

Однако такое понимание второй половины 7-го стиха не вполне соответствует контексту. Екклезиаст предупреждает здесь не возмущение и ропот при виде несправедливостей, а просто удивление. Он предлагает, следовательно, не утешение, а объяснение факта. Существование же суда Божия нисколько не объясняет несправедливости суда человеческого. Сверх того и 8: ст., в котором говорится о преимуществе страны, управляемой царем, с трудом связывается с таким пониманием. Более оснований в 7-ом ст. видеть указание на особенности деспотического царства, именно персидского, где начальство над областью поручалось сатрапу, над сатрапом надзирал особый инспектор, над ними обоими стоял царь с его многочисленным двором. Этой сложностью управления деспотического царства, в котором каждый начальник преследует свои интересы, и объясняются несправедливости и притеснения.
Adam Clarke: Commentary on the Bible - 1831
5:8: If thou seest the oppression of the poor - For this was a frequent case under all governments; and especially in the provinces or colonies which being far from the seat of government, were generally oppressed by the sovereign's deputies.
Marvel not at the matter - החפץ hachephets, the will, i.e., of God; which permits such evils to take place; for all things shall work together for good to them that love him.
"Marvel not
Ye righteous, if his dispensations here
Unequal seem. What, though disorders reign?
He still presides, and with unerring hand
Directs the vast machine. His wisdom can
From discord harmony produce; and make
Even vice itself subservient to his ends."
Albert Barnes: Notes on the Bible - 1834
5:8: Matter - Rather, purpose (as in the margin, and Ecc 3:1), referring either to the will of God or to the edict of an oppressive ruler.
For he ... they - literally, for high watches over high and the highest over them, i. e., the king in the capital watches over the judge or governor in the province, and God over both. This seems more in harmony with the preceding verses, and more agreeable to the scope of this passage than to understand the passage only of earthly rulers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: thou seest: Ecc 3:16, Ecc 4:1; Psa 12:5, Psa 55:9, Psa 58:11; Pro 8:17; Hab 1:2, Hab 1:3, Hab 1:13
marvel: Zac 8:6; Jo1 3:13; Rev 17:6, Rev 17:7
matter: Heb. will, or purpose, Isa 10:5-7, Isa 10:12, Isa 46:10, Isa 46:11; Hab 1:12; Act 4:27, Act 4:28; Rom 11:33
for: Isa 57:15; Luk 1:32, Luk 1:35, Luk 1:76
regardeth: Kg1 21:19, Kg1 21:20; Job 20:19-29, Job 27:8-23; Psa 10:17, Psa 10:18, Psa 12:5, Psa 58:10, Psa 58:11; Psa 82:1, Psa 83:18, Psa 140:11, Psa 140:12; Isa 3:15, Isa 5:7, Isa 59:13-16; Jer 22:17-19; Eze 22:6-14; Amo 5:12, Amo 6:2-6, Amo 6:12, Amo 8:4-7; Mic 2:1-3, Mic 2:9, Mic 3:1-4, Mic 3:9-12; Mic 6:10-13; Zac 7:9-13; Mal 3:5; Jam 2:13, Jam 5:2-7
higher than they: Ch1 21:15, Ch1 21:16; Psa 95:3; Isa 37:36; Mat 13:41, Mat 13:42; Act 12:7-10, Act 12:23
John Gill
5:7 For in the multitude of dreams, and many words, there are also divers vanities,.... Or as, "in a multitude of dreams, there are many vanities, so also in a multitude of words" (s); as dreams are vain things, or there are abundance of vain things that come into the mind in dreams; so vain and idle are the many excuses which are made for the non-performance of vows; or there are many vain things which are uttered in making of them, or in long prayers to God; or in discourses concerning him; to all which is opposed the fear of God;
but fear thou God; give no heed to dreams, nor to the many words of men, which are vain and foolish; but keep close to the word of God, and worship him internally and externally, in spirit and in truth; for herein lies the sum and substance of religion; see Eccles 12:13; The Targum is,
"for in the multitude of the dreams of the false prophets believe not, nor in the vanities of the authors of enchantments, and the many speeches of ungodly men; but serve the wise and just, and of them seek doctrine, and fear before the Lord;''
see Jer 23:28;
(s) So Luther, Broughton, Junius & Tremellius, Piscator, Gejerus.
John Wesley
5:7 For - There is a great deal of folly, as in multitude of dreams, which for the most part are vain and insignificant, so also in many words, in making many vows whereby a man is exposed to many snares and temptations. But - Fear the wrath of God, and therefore be sparing in making vows, and just in performing them.
Robert Jamieson, A. R. Fausset and David Brown
5:7 (See on Eccles 5:3). God's service, which ought to be our chief good, becomes by "dreams" (foolish fancies as of God's requirements of us in worship), and random "words," positive "vanity." The remedy is, whatever fools may do, "Fear thou God" (Eccles 12:13).
5:85:8: ՚Ի վերայ ամենայնի է թագաւոր ՚ի վերայ անդոյն գործելոյ։ Եւ լիջի՛ր դու հաւատարիմ յամենայնէ ՚ի ծանր յափշտակելոյ անտի[8514]։[8514] Ոմանք. Է թագաւոր անդաստանի գործելոյ... հաւատարիմ ամենայնի ՚ի ծանր յափշտակելոյն։
8 Բայց հողի բարիքը բոլորի համար է, եւ բոլորի վրայ թագաւորն է, որը օգտւում է մշակուած հողից: Եւ դու հաւատարի՛մ եղիր այն ամենին, ինչ ծանր աշխատանքով վերցնում են հողից:
8 Եթէ գաւառի մը մէջ աղքատին եղած զրկանքը Ու իրաւունքի եւ արդարութեան զրկուիլը* տեսնես, Այս բանին վրայ մի՛ զարմանար. Վասն զի բարձրերուն վրայ Բարձր եղողը կը դիտէ Եւ անոնցմէ Բարձրը կայ։
Ի վերայ ամենայնի` է թագաւոր ի վերայ անդոյն գործելոյ. եւ լիջիր դու հաւատարիմ յամենայնէ ի ծանր յափշտակելոյ անտի:

5:8: ՚Ի վերայ ամենայնի է թագաւոր ՚ի վերայ անդոյն գործելոյ։ Եւ լիջի՛ր դու հաւատարիմ յամենայնէ ՚ի ծանր յափշտակելոյ անտի[8514]։
[8514] Ոմանք. Է թագաւոր անդաստանի գործելոյ... հաւատարիմ ամենայնի ՚ի ծանր յափշտակելոյն։
8 Բայց հողի բարիքը բոլորի համար է, եւ բոլորի վրայ թագաւորն է, որը օգտւում է մշակուած հողից: Եւ դու հաւատարի՛մ եղիր այն ամենին, ինչ ծանր աշխատանքով վերցնում են հողից:
8 Եթէ գաւառի մը մէջ աղքատին եղած զրկանքը Ու իրաւունքի եւ արդարութեան զրկուիլը* տեսնես, Այս բանին վրայ մի՛ զարմանար. Վասն զի բարձրերուն վրայ Բարձր եղողը կը դիտէ Եւ անոնցմէ Բարձրը կայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:8 превосходство же страны в целом есть царь, заботящийся о стране.
5:8 καὶ και and; even περισσεία περισσεια overflow γῆς γη earth; land ἐν εν in παντί πας all; every ἐστι ειμι be βασιλεὺς βασιλευς monarch; king τοῦ ο the ἀγροῦ αγρος field εἰργασμένου εργαζομαι work; perform
5:8 אִם־ ʔim- אִם if עֹ֣שֶׁק ʕˈōšeq עֹשֶׁק oppression רָ֠שׁ rˌāš רושׁ be poor וְ wᵊ וְ and גֵ֨זֶל ḡˌēzel גֵּזֶל robbing מִשְׁפָּ֤ט mišpˈāṭ מִשְׁפָּט justice וָ wā וְ and צֶ֨דֶק֙ ṣˈeḏeq צֶדֶק justice תִּרְאֶ֣ה tirʔˈeh ראה see בַ va בְּ in † הַ the מְּדִינָ֔ה mmᵊḏînˈā מְדִינָה district אַל־ ʔal- אַל not תִּתְמַ֖הּ tiṯmˌah תָּמַהּ be astounded עַל־ ʕal- עַל upon הַ ha הַ the חֵ֑פֶץ ḥˈēfeṣ חֵפֶץ pleasure כִּ֣י kˈî כִּי that גָבֹ֜הַּ ḡāvˈōₐh גָּבֹהַּ high מֵ mē מִן from עַ֤ל ʕˈal עַל upon גָּבֹ֨הַּ֙ gāvˈōₐh גָּבֹהַּ high שֹׁמֵ֔ר šōmˈēr שׁמר keep וּ û וְ and גְבֹהִ֖ים ḡᵊvōhˌîm גָּבֹהַּ high עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
5:8. et insuper universae terrae rex imperat servientiMoreover there is the king that reigneth over all the land subject to him.
8. If thou seest the oppression of the poor, and the violent taking away of judgment and justice in a province, marvel not at the matter: for one higher than the high regardeth; and there be higher than they.
5:8. If you see false accusations against the indigent, and violent judgments, and subverted justice in the government, do not be surprised over this situation. For those in high places have others who are higher, and there are still others, more eminent, over these.
5:8. If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for [he that is] higher than the highest regardeth; and [there be] higher than they.
Moreover the profit of the earth is for all: the king [himself] is served by the field:

5:8 превосходство же страны в целом есть царь, заботящийся о стране.
5:8
καὶ και and; even
περισσεία περισσεια overflow
γῆς γη earth; land
ἐν εν in
παντί πας all; every
ἐστι ειμι be
βασιλεὺς βασιλευς monarch; king
τοῦ ο the
ἀγροῦ αγρος field
εἰργασμένου εργαζομαι work; perform
5:8
אִם־ ʔim- אִם if
עֹ֣שֶׁק ʕˈōšeq עֹשֶׁק oppression
רָ֠שׁ rˌāš רושׁ be poor
וְ wᵊ וְ and
גֵ֨זֶל ḡˌēzel גֵּזֶל robbing
מִשְׁפָּ֤ט mišpˈāṭ מִשְׁפָּט justice
וָ וְ and
צֶ֨דֶק֙ ṣˈeḏeq צֶדֶק justice
תִּרְאֶ֣ה tirʔˈeh ראה see
בַ va בְּ in
הַ the
מְּדִינָ֔ה mmᵊḏînˈā מְדִינָה district
אַל־ ʔal- אַל not
תִּתְמַ֖הּ tiṯmˌah תָּמַהּ be astounded
עַל־ ʕal- עַל upon
הַ ha הַ the
חֵ֑פֶץ ḥˈēfeṣ חֵפֶץ pleasure
כִּ֣י kˈî כִּי that
גָבֹ֜הַּ ḡāvˈōₐh גָּבֹהַּ high
מֵ מִן from
עַ֤ל ʕˈal עַל upon
גָּבֹ֨הַּ֙ gāvˈōₐh גָּבֹהַּ high
שֹׁמֵ֔ר šōmˈēr שׁמר keep
וּ û וְ and
גְבֹהִ֖ים ḡᵊvōhˌîm גָּבֹהַּ high
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
5:8. et insuper universae terrae rex imperat servienti
Moreover there is the king that reigneth over all the land subject to him.
8. If thou seest the oppression of the poor, and the violent taking away of judgment and justice in a province, marvel not at the matter: for one higher than the high regardeth; and there be higher than they.
5:8. If you see false accusations against the indigent, and violent judgments, and subverted justice in the government, do not be surprised over this situation. For those in high places have others who are higher, and there are still others, more eminent, over these.
5:8. If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for [he that is] higher than the highest regardeth; and [there be] higher than they.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Деспотическому государству противопоставляется патриархальное царство с царем, который самолично управляет народом и заботится о благосостоянии его. Точный перевод стиха должен быть таков: «Преимущество же страны всегда в царе, преданном полю». Выражение «полю» (lesadeh) указывает на земледелие, как главное занятие народа и главный предмет заботливости патриархального царя.
Adam Clarke: Commentary on the Bible - 1831
5:9: The profit of the earth is for all - The earth, if properly cultivated, is capable of producing food for every living creature; and without cultivation none has a right to expect bread.
The king himself is served by the field - Without the field he cannot have supplies for his own house; and, unless agriculture flourish, the necessary expenses of the state cannot be defrayed. Thus, God joins the head and feet together; for while the peasant is protected by the king as executor of the laws, the king himself is dependent on the peasant; as the wealth of the nation is the fruit of the laborer's toil.
Albert Barnes: Notes on the Bible - 1834
5:9: The king himself is served by the field - Rather, the king is subject to the field, i. e., is dependent on its cultivation. The higher ranks, if they oppress the lower, lose thereby their own means of subsistence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: the profit: Gen 1:29, Gen 1:30, Gen 3:17-19; Psa 104:14, Psa 104:15, Psa 115:16; Pro 13:23, Pro 27:23-27; Pro 28:19; Jer 40:10-12
the king: Sa1 8:12-17; 1Kings 4:7-23; Ch1 27:26-31
Carl Friedrich Keil and Franz Delitzsch
5:8
"If thou seest the oppression of the poor and the robbery of right and of justice in the state, marvel not at the matter: for one higher watches over him who is high; and others are high above both." Like rash, mishpat vatsěděq are also the gen. of the obj.; "robbery of the right and of justice" is an expression not found elsewhere, but not on that account, as Grtz supposes, impossible: mishpat is right, rectitude, and conformity to law; and ]], judicial administration, or also social deportment according to these norms; גּזל, a wicked, shameless depriving of a just claim, and withholding of the showing of right which is due. If one gets a sight of such things as these in a medinah, i.e., in a territorial district under a common government, he ought not to wonder at the matter.
תּמהּ means to be startled, astonished, and, in the sense of "to wonder," is the word commonly used in modern Heb. But חפץ has here the colourless general signification of res, according to which the Syr. translates it (vid., under Eccles 3:1); every attempt in passages such as this to retain the unweakened primary meaning of the word runs out into groundless and fruitless subtlety. Cf. Berachoth 5a, חפץ לח ... אדם, "a man who buys a thing from another." On the other hand, there is doubt about the meaning of the clause assigning the reason. It seems to be intended, that over him who is high, who oppresses those under him, there stands one who is higher, who in turn oppresses him, and thereby becomes the executor of punishment upon him; and that these, the high and the higher, have over them a Most High, viz., God, who will bring them to an account (Knobel, Ew., Elst., Vaih., Hengst., Zckl.). None of the old translators and expositors rises, it is true, to the knowledge that גּבהים may be pl. majestatis,
(Note: That is surprising, since the Talm. interpretation, Menachoth 110a, even brings it about that לב, Eccles 5:10, is to be understood of God.)
but the first גּבהּ the Targ. renders by אל אדּיר. This was natural to the Jewish usus loq., for gbwh in the post-bibl. Heb. is a favourite name for God, e.g., Beza 20b, Jebamoth 87a, Kamma 13a: "from the table of God" (משלחן גבוה), i.e., the altar (cf. Heb 13:10; 1Cor 10:21).
(Note: חלק גבוה is also a common Rabbin. name for the tithes and offerings (cf. e.g., Nachmani under Gen 14:20). Along with חלק הגבוה, the sacrifices are also called (in Hurwitz' work on the Heb. rites, known by the abbreviated title ש''לה) לגבוה; vid., 85b of the ed. 1764, and 23b of the Amsterdam ed. 1707 of the abridgment.)
The interpretation of גב, however, as the pl. majest., has in the Book of Koheleth itself a support in בּוראיך, Eccles 12:1; and the thought in which Eccles 5:7 climactically terminates accords essentially with Eccles 3:17. This explanation, however, of Eccles 5:7 does not stand the test. For if an unrighteous administration of justice, if violence is in vogue instead of right, that is an actual proof that over him who is high no human higher one watches who may put a check upon him, and to whom he feels that he is responsible. And that above them both one who is Most High stands, who will punish injustice and avenge it, is a consolatory argument against vexation, but is no explanatory reason of the phenomenon, such as we expect after the noli mirari; for אל־תתמה does not signify "be not offended" (Jn 16:1), or, "think it not strange" (1Pet 4:12), which would be otherwise expressed (cf. under Ps 37:1), but μή θαυμάσης (lxx). Also the contrast, Eccles 5:8, warrants the conclusion that in Eccles 5:7 the author seeks to explain the want of legal order from the constitution of a despotic state as distinguished from patriarchal government. For this reason שׁמר will not be meant of over-watching, which has its aim in the execution of legal justice and official duty, but of egoistic watching, - not, however, as Hitzig understands it: "they mutually protect each other's advantage; one crow does not peck out the eyes of another," - but, on the contrary, in the sense of hostile watching, as at 1Kings 19:11; 2Kings 11:16, as B. Bardach understands it: "he watches for the time when he may gain the advantage over him who is high, who is yet lower than himself, and may strengthen and enrich himself with his flesh or his goods." Over the one who is high, who oppresses the poor and is a robber in respect of right and justice, there stands a higher, who on his part watches how he can plunder him to his own aggrandisement; and over both there are again other high ones, who in their own interest oppress these, as these do such as are under them. This was the state of matters in the Persian Empire in the time of the author. The satrap stood at the head of state officers. In many cases he fleeced the province to fatten himself. But over the satrap stood inspectors, who often enough built up their own fortunes by fatal denunciations; and over all stood the king, or rather the court, with its rivalry of intrigues among courtiers and royal women. The cruel death-punishments to which disagreeable officials were subjected were fearful. There was a gradation of bad government and arbitrary domination from high to low and from low to high, and no word is more fitting for this state of things in Persia than שׁמר; for watching, artfully lurking as spies for an opportunity to accomplish the downfall of each other, was prevalent in the Persian Empire, especially when falling into decay.
Geneva 1599
5:8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, wonder not at the matter: for [he that is] (f) higher than the highest regardeth; and [there are] higher than they.
(f) Meaning, that God will address these things, and therefore we must depend on him.
John Gill
5:8 If thou seest the oppression of the poor, and violent perverting of justice in a province,.... Which is a very disagreeable sight, but often seen; the poor are oppressed, and judgment and justice perverted, and that in a very violent and flagrant manner, in open courts of judicature, in the several provinces and kingdoms of the world;
marvel not at the matter; as though it was some strange and uncommon thing, when nothing is more common: or "marvel not at the will" or "pleasure" (t); that is, of God, who suffers such things to be. So the Targum, Jarchi, and Aben Ezra, interpret it; stumble not at it, nor arraign the wisdom and justice of God; let not that temptation prevail in thee as it has done in some good men, who have been tempted from hence to think there was nothing in religion, nor no providence attending the affairs of this world; do not be frightened and astonished, and hurried into such a thought; nor be distressed at the calamities and oppressions of poor and innocent men;
for he that is higher than the highest regardeth: that is, God, who is the most high in all the earth; higher, than the kings of the earth, and all high and haughty oppressors; higher indeed than the heavens, and the angels there: he "regards" all his people, his eyes are on them, and he never withdraws them from them; he regards their cries, and hears and answers them; he regards their oppressors, and their oppressions; and will, in his own time, deliver them; or he "keeps" (u) his people as the apple of his eye, in the hollow of his hand, night and day, lest any hurt them; he keeps them by his power through faith unto salvation. It may be rendered, "the high One from on high observes" (w); God, who is the high and lofty One, looks down from the high heavens where he dwells, and takes notice of all the sons of men, and considers all their works; see Ps 33:13;
and there be higher than they; either the holy angels, who are higher than tyrannical oppressors, higher in nature, and excel in strength and power; and these are on the side of the oppressed, have the charge of saints, and encamp about them; and, whenever they have an order, can destroy their enemies in a moment: or rather the three divine Persons are meant, by the plural expression used, Father, Son, and Spirit; Jehovah the Father is above men, the greatest of men, in the things in which they deal proudly; be is greater than all, and none can pluck his sheep out of his hands, and worry them: Christ, the Son of the Highest, is higher than the kings, of the earth; he is King of kings, and Lord of lords, and able to deliver and save his people; and the Holy Spirit is the power of the Highest, and is greater than he or they that are in the world, the avowed enemies of the saints. Aben Ezra interprets it of the secret of the name of God, which he says is inexplicable. So the Midrash understands it of the holy blessed God; and in another tract it is said, on mention of this passage, there are three superiors above them in the way of emanation, and of them it is said (x), "there be higher than they."
(t) "super voluntate", Montanus, Cocceius; "de divina volantate", Pagninus, Mercerus; "divinam voluntatem", Tigurine version; "de ista voluntate", Junius & Tremellius, Gejerus. (u) "custodiens", Montanus; "custodit", Pagninus; "custos", Tigurine version. (w) "Observat", Junius & Tremellius, Piscator, Mercerus, Gejerus; "observans, observator est", Rambachius. (x) Tikkune Zohar Correct. 69. fol. 114. 1.
John Wesley
5:8 If - Here is an account of another vanity, and a sovereign antidote against it. Marvel not - As if it were inconsistent with God's wisdom, and justice, to suffer such disorders. For - The most high God who is infinitely above the greatest of men. Regardeth - Not like an idle spectator, but a judge, who diligently observes, and will effectually punish them. Higher - God: it is an emphatical repetition of the same thing.
Robert Jamieson, A. R. Fausset and David Brown
5:8 As in Eccles 3:16, so here the difficulty suggests itself. If God is so exact in even punishing hasty words (Eccles 5:1-6), why does He allow gross injustice? In the remote "provinces," the "poor" often had to put themselves for protection from the inroads of Philistines, &c., under chieftains, who oppressed them even in Solomon's reign (3Kings 12:4).
the matter--literally, "the pleasure," or purpose (Is 53:10). Marvel not at this dispensation of God's will, as if He had abandoned the world. Nay, there is coming a capital judgment at last, and an earnest of it in partial punishments of sinners meanwhile.
higher than the highest-- (Dan 7:18).
regardeth-- (2Chron 16:9).
there be higher--plural, that is, the three persons of the Godhead, or else, "regardeth not only the 'highest' kings, than whom He 'is higher,' but even the petty tyrants of the provinces, namely, the high ones who are above them" (the poor) [WEISS].
5:95:9: Որ սիրէ զարծաթ՝ ո՛չ յագեսցի արծաթով. եւ որ սիրեաց ՚ի բազմութեան իւրում զարդիւնս. քանզի եւ այն ունայնութիւն է[8515]։ [8515] Ոսկան. Եւ որ սիրեաց զարծաթ ՚ի բազ՛՛։ Ոմանք. Սակայն եւ այն ընդունայնութիւն է։
9 Արծաթ սիրողը չի կշտանայ արծաթից, ոչ էլ հարստութիւն սիրողը՝ իր եկամուտներից. ուստի դա եւս ունայնութիւն է:
9 Երկիրը ամենուն ալ օգտակար է. Թագաւորին անգամ արտէն ծառայութիւն կ’ըլլայ։
Որ սիրէ զարծաթ` ոչ յագեսցի արծաթով, եւ [53]որ սիրեաց ի բազմութեան իւրում զարդիւնս. քանզի եւ այն ունայնութիւն է:

5:9: Որ սիրէ զարծաթ՝ ո՛չ յագեսցի արծաթով. եւ որ սիրեաց ՚ի բազմութեան իւրում զարդիւնս. քանզի եւ այն ունայնութիւն է[8515]։
[8515] Ոսկան. Եւ որ սիրեաց զարծաթ ՚ի բազ՛՛։ Ոմանք. Սակայն եւ այն ընդունայնութիւն է։
9 Արծաթ սիրողը չի կշտանայ արծաթից, ոչ էլ հարստութիւն սիրողը՝ իր եկամուտներից. ուստի դա եւս ունայնութիւն է:
9 Երկիրը ամենուն ալ օգտակար է. Թագաւորին անգամ արտէն ծառայութիւն կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:105:9 Кто любит серебро, тот не насытится серебром, и кто любит богатство, тому нет пользы от того. И это суета!
5:9 ἀγαπῶν αγαπαω love ἀργύριον αργυριον silver piece; money οὐ ου not πλησθήσεται πληθω fill; fulfill ἀργυρίου αργυριον silver piece; money καὶ και and; even τίς τις.1 who?; what? ἠγάπησεν αγαπαω love ἐν εν in πλήθει πληθος multitude; quantity αὐτῶν αυτος he; him γένημα γεννημα spawn; product καί και and; even γε γε in fact τοῦτο ουτος this; he ματαιότης ματαιοτης superficiality
5:9 וְ wᵊ וְ and יִתְרֹ֥ון yiṯrˌôn יִתְרֹון profit אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth בַּ ba בְּ in † הַ the כֹּ֣ל kkˈōl כֹּל whole ה֑וּאהיא *hˈû הוּא he מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king לְ lᵊ לְ to שָׂדֶ֖ה śāḏˌeh שָׂדֶה open field נֶעֱבָֽד׃ neʕᵉvˈāḏ עבד work, serve
5:9. avarus non implebitur pecunia et qui amat divitias fructus non capiet ex eis et hoc ergo vanitasA covetous man shall not be satisfied with money: and he that loveth riches shall reap no fruit from them: so this also is vanity.
9. Moreover the profit of the earth is for all: the king is served by the field.
5:9. But finally, there is the King who rules over the entire earth, which is subject to him.
5:9. Moreover the profit of the earth is for all: the king [himself] is served by the field.
He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this [is] also vanity:

5:9 Кто любит серебро, тот не насытится серебром, и кто любит богатство, тому нет пользы от того. И это суета!
5:9
ἀγαπῶν αγαπαω love
ἀργύριον αργυριον silver piece; money
οὐ ου not
πλησθήσεται πληθω fill; fulfill
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
τίς τις.1 who?; what?
ἠγάπησεν αγαπαω love
ἐν εν in
πλήθει πληθος multitude; quantity
αὐτῶν αυτος he; him
γένημα γεννημα spawn; product
καί και and; even
γε γε in fact
τοῦτο ουτος this; he
ματαιότης ματαιοτης superficiality
5:9
וְ wᵊ וְ and
יִתְרֹ֥ון yiṯrˌôn יִתְרֹון profit
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
בַּ ba בְּ in
הַ the
כֹּ֣ל kkˈōl כֹּל whole
ה֑וּאהיא
*hˈû הוּא he
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
לְ lᵊ לְ to
שָׂדֶ֖ה śāḏˌeh שָׂדֶה open field
נֶעֱבָֽד׃ neʕᵉvˈāḏ עבד work, serve
5:9. avarus non implebitur pecunia et qui amat divitias fructus non capiet ex eis et hoc ergo vanitas
A covetous man shall not be satisfied with money: and he that loveth riches shall reap no fruit from them: so this also is vanity.
9. Moreover the profit of the earth is for all: the king is served by the field.
5:9. But finally, there is the King who rules over the entire earth, which is subject to him.
5:9. Moreover the profit of the earth is for all: the king [himself] is served by the field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Сребролюбец не в силах утолить своей жажды к богатству и, потому, всегда остается неудовлетворенным и несчастливым.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Moreover the profit of the earth is for all: the king himself is served by the field. 10 He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity. 11 When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes? 12 The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep. 13 There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. 14 But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand. 15 As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand. 16 And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind? 17 All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.
Solomon had shown the vanity of pleasure, gaiety, and fine works, of honour, power, and royal dignity; and there is many a covetous worldling that will agree with him, and speak as slightly as he does of these things; but money, he thinks, is a substantial thing, and if he can but have enough of that he is happy. This is the mistake which Solomon attacks, and attempts to rectify, in these verses; he shows that there is as much vanity in great riches, and the lust of the eye about them, as there is in the lusts of the flesh and the pride of life, and a man can make himself no more happy by hoarding an estate than by spending it.
I. He grants that the products of the earth, for the support and comfort of human life, are valuable things (v. 9): The profit of the earth is for all. Man's body, being made of the earth, thence has its maintenance (Job xxviii. 5); and that it has so, and that a barren land is not made his dwelling (as he has deserved for being rebellious, Ps. lxviii. 6), is an instance of God's great bounty to him. There is profit to be got out of the earth, and it is for all; all need it; it is appointed for all; there is enough for all. It is not only for all men, but for all the inferior creatures; the same ground brings grass for the cattle that brings herbs for the service of men. Israel had bread from heaven, angels' food, but (which is a humbling consideration) the earth is our storehouse and the beasts are fellow-commoners with us. The king himself is served of the field, and would be ill served, would be quite starved, without its products. This puts a great honour upon the husbandman's calling, that it is the most necessary of all to the support of man's life. The many have the benefit of it; the mighty cannot live without it; it is for all; it is for the king himself. Those that have an abundance of the fruits of the earth must remember they are for all, and therefore must look upon themselves but as stewards of their abundance, out of which they must give to those that need. Dainty meats and soft clothing are only for some, but the fruit of the earth is for all. And even those that suck the abundance of the seas (Deut. xxxiii. 19) cannot be without the fruit of the earth, while those that have a competency of the fruit of the earth may despise the abundance of the seas.
II. He maintains that the riches that are more than these, that are for hoarding, not for use, are vain things, and will not make a man easy or happy. That which our Saviour has said (Luke xii. 15), that a man's life consists not in the abundance of the things which he possesses, is what Solomon here undertakes to prove by various arguments.
1. The more men have the more they would have, v. 10. A man may have but a little silver and be satisfied with it, may know when he has enough and covet no more. Godliness, with contentment, is great gain. I have enough, says Jacob; I have all, and abound, says St. Paul: but, (1.) He that loves silver, and sets his heart upon it, will never think he has enough, but enlarges his desire as hell (Hab. ii. 5), lays house to house and field to field (Isa. v. 8), and, like the daughters of the horse-leech, still cries, Give, give. Natural desires are at rest when that which is desired is obtained, but corrupt desires are insatiable. Nature is content with little, grace with less, but lust with nothing. (2.) He that has silver in abundance, and has it increasing ever so fast upon him, yet does not find that it yields any solid satisfaction to his soul. There are bodily desires which silver itself will not satisfy; if a man be hungry, ingots of silver will do no more to satisfy his hunger than clods of clay. Much less will worldly abundance satisfy spiritual desires; he that has ever so much silver covets more, not only of that, but of something else, something of another nature. Those that make themselves drudges to the world are spending their labour for that which satisfies not (Isa. lv. 2), which fills the belly, but will never fill the soul, Ezek. vii. 19.
2. The more men have the more occasion they have for it, and the more they have to do with it, so that it is as broad as it is long: When goods increase, they are increased that eat them, v. 11. The more meat the more mouths. Does the estate thrive? And does not the family at the same time grow more numerous and the children grow up to need more? The more men have the better house they must keep, the more servants they must employ, the more guests they must entertain, the more they must give to the poor, and the more they will have hanging on them, for where the carcase is the eagles will be. What we have more than food and raiment we have for others; and then what good is there to the owners themselves, but the pleasure of beholding it with their eyes? And a poor pleasure it is. An empty speculation is all the difference between the owners and the sharers; the owner sees that as his own which those about him enjoy as much of the real benefit of as he; only he has the satisfaction of doing good to others, which indeed is a satisfaction to one who believes what Christ said, that it is more blessed to give than to receive; but to a covetous man, who thinks all lost that goes beside himself, it is a constant vexation to see others eat of his increase.
3. The more men have the more care they have about it, which perplexes them and disturbs their repose, v. 12. Refreshing sleep is as much the support and comfort of this life as food is. Now, (1.) Those commonly sleep best that work hard and have but what they work for: The sleep of the labouring man is sweet, not only because he has tired himself with his labour, which makes his sleep the more welcome to him and makes him sleep soundly, but because he has little to fill his head with care about and so break his sleep. His sleep is sweet, though he eat but little and have but little to eat, for his weariness rocks him asleep; and, though he eat much, yet he can sleep well, for his labour gets him a good digestion. The sleep of the diligent Christian, and his long sleep, is sweet; for, having spent himself and his time in the service of God, he can cheerfully return to God and repose in him as his rest. (2.) Those that have every thing else often fail to secure a good night's sleep. Either their eyes are held waking or their sleeps are unquiet and do not refresh them; and it is their abundance that breaks their sleep and disturbs it, both the abundance of their care (as the rich man's who, when his ground brought forth plentifully, thought within himself, What shall I do? Luke xii. 17) and the abundance of what they eat and drink which overcharges the heart, makes them sick, and so hinders their repose. Ahasuerus, after a banquet of wine, could not sleep; and perhaps consciousness of guilt, both in getting and using what they have, breaks their sleep as much as any thing. But God gives his beloved sleep.
4. The more men have the more danger they are in both of doing mischief and of having mischief done them (v. 13): There is an evil, a sore evil, which Solomon himself had seen under the sun, in this lower world, this theatre of sin and woe--riches left for the owners thereof (who have been industrious to hoard them and keep them safely) to their hurt; they would have been better without them. (1.) Their riches do them hurt, make them proud, secure, and in love with the world, draw away their hearts from God and duty, and make it very difficult for them to enter into the kingdom of heaven, nay, help to shut them out of it. (2.) They do hurt with their riches, which not only put them into a capacity of gratifying their own lusts and living luxuriously, but give them an opportunity of oppressing others and dealing hardly with them. (3.) Often they sustain hurt by their riches. They would not be envied, would not be robbed, if they were not rich. It is the fat beast that is led first to the slaughter. A very rich man (as one observes) has sometimes been excepted out of a general pardon, both as to life and estate, merely on account of his vast and overgrown estate; so riches often take away the life of the owners thereof, Prov. i. 19.
5. The more men have the more they have to lose, and perhaps they may lose it all, v. 14. Those riches that have been laid up with a great deal of pains, and kept with a great deal of care, perish by evil travail, by the very pains and care which they take to secure and increase them. Many a one has ruined his estate by being over-solicitous to advance it and make it more, and has lost all by catching at all. Riches are perishing things, and all our care about them cannot make them otherwise; they make themselves wings and fly away. He that thought he should have made his son a gentleman leaves him a beggar; he begets a son, and brings him up in the prospect of an estate, but, when he dies, leaves it under a charge of debt as much as it is worth, so that there is nothing in his hand. This is a common case; estates that made a great show do not prove what they seemed, but cheat the heir.
6. How much soever men have when they die, they must leave it all behind them (v. 15, 16): As he came forth of his mother's womb naked, so shall he return; only as his friends, when he came naked into the world, in pity to him, helped him with swaddling-clothes, so, when he goes out, they help him with grave-clothes, and that is all. See Job i. 21; Ps. xlix. 17. This is urged as a reason why we should be content with such things as we have, 1 Tim. vi. 7. In respect of the body we must go as we came; the dust shall return to the earth as it was. But sad is our case if the soul return as it came, for we were born in sin, and if we die in sin, unsanctified, we had better never have been born; and that seems to be the case of the worldling here spoken of, for he is said to return in all points as he came, as sinful, as miserable, and much more so. This is a sore evil; he thinks it so whose heart is glued to the world, that he shall take nothing of his labour which he may carry away in his hand; his riches will not go with him into another world nor stand him in any stead there. If we labour in religion, the grace and comfort we get by that labour we may carry away in our hearts, and shall be the better for it to eternity; that is meat that endures. But if we labour only for the world, to fill our hands with that, we cannot take that away with us; we are born with our hands griping, but we die with them extended, letting go what we held fast. So that, upon the whole matter, he may well ask, What profit has he that has laboured for the wind? Note, Those that labour for the world labour for the wind, for that which has more sound than substance, which is uncertain, and always shifting its point, unsatisfying, and often hurtful, which we cannot hold fast, and which, if we take up with it as our portion, will no more feed us than the wind, Hos. xii. 1. Men will see that they have laboured for the wind when at death they find the profit of their labour is all gone, gone like the wind, they know not whither.
7. Those that have much, if they set their hearts upon it, have not only uncomfortable deaths, but uncomfortable lives too, v. 17. This covetous worldling, that is so bent upon raising an estate, all his days eats in darkness and much sorrow, and it is his sickness and wrath; he has not only no pleasure of his estate, nor any enjoyment of it himself, for he eats the bread of sorrow (Ps. cxxvii. 2), but a great deal of vexation to see others eat of it. His necessary expenses make him sick, make him fret, and he seems as if he were angry that himself and those about him cannot live without meat. As we read the last clause, it intimates how ill this covetous worldling can bear the common and unavoidable calamities of human life. When he is in health he eats in darkness, always dull with care and fear about what he has; but, if he be sick, he has much sorrow and wrath with his sickness; he is vexed that his sickness takes him off from his business and hinders him in his pursuits of the world, vexed that all his wealth will not give him any ease or relief, but especially terrified with the apprehensions of death (which his diseases are the harbingers of), of leaving this world and the things of it behind him, which he has set his affections upon, and removing to a world he has made no preparation for. He has not any sorrow after a godly sort, does not sorrow to repentance, but he has sorrow and wrath, is angry at the providence of God, angry at his sickness, angry at all about him, fretful and peevish, which doubles his affliction, which a good man lessens and lightens by patience and joy in his sickness.
Adam Clarke: Commentary on the Bible - 1831
5:10: He that loveth silver shall not be satisfied with silver - The more he gets, the more he would get; for the saying is true: -
Crescit amor nummi, quantum ipsa pecunia crescit.
"The love of money increases, in proportion as money itself increases."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: He that: The more he gets, the more he would get; for Crescit amor nummi, quantum ipsa pecunia crescit, "The love of money increases, in proportion as money itself increases." Ecc 4:8, Ecc 6:7; Psa 52:1, Psa 52:7, Psa 62:10; Pro 30:15, Pro 30:16; Hab 2:5-7; Mat 6:19, Mat 6:24; Luk 12:15; Ti1 6:10
this: Ecc 1:17, Ecc 2:11, Ecc 2:17, Ecc 2:18, Ecc 2:26, Ecc 3:19, Ecc 4:4, Ecc 4:8, Ecc 4:16
Carl Friedrich Keil and Franz Delitzsch
5:9
The author, on the other hand, now praises the patriarchal form of government based on agriculture, whose king takes pride, not in bloody conquests and tyrannical caprice, but in the peaceful promotion of the welfare of his people: "But the advantage of a country consists always in a king given to the arable land." What impossibilities have been found here, even by the most recent expositors! Ewald, Heiligst., Elster, Zckl. translate: rex agro factus = terrae praefectus; but, in the language of this book, not עבד but מלך עשׁה is the expression used for "to make a king." Gesen., Win., de Wette, Knobel, Vaih. translate: rex qui colitur a terra (civibus). But could a country, in the sense of its population in subjection to the king, be more inappropriately designated than by שׂדה? Besides, עבד certainly gains the meaning of colere where God is the object; but with a human ruler as the object it means servire and nothing more, and נעבּד
(Note: Thus pointed rightly in J., with Sheva quiesc. and Dagesh in Beth; vid., Kimchi in Michlol 63a, and under עבד.)
can mean nothing else than "dienstbar gemacht" made subject to, not "honoured." Along with this signification, related denom. to עבד, נעבד, referred from its primary signification to שׂדה, the open fields (from שׂדה, to go out in length and breadth), may also, after the phrase עבד האדמה, signify cultivated, wrought, tilled; and while the phrase "made subject to" must be certainly held as possible (Rashi, Aben Ezra, and others assume it without hesitation), but is without example, the Niph. occurs, e.g., at Ezek 36:9, in the latter signification, of the mountains of Israel: "ye shall be tilled." Under Eccles 5:8, Hitzig, and with him Stuart and Zckler, makes the misleading remark that the Chethı̂b is בּכל־היא, and that it is = בּכל־זאת, according to which the explanation is then given: the protection and security which an earthly ruler secures is, notwithstanding this, not to be disparaged. But היא is Chethı̂b, for which the Kerı̂ substitutes הוּא; בּכּל is Chethı̂b without Kerı̂; and that בּכל is thus a modification of the text, and that, too, an objectionable one, since בכל־היא, in the sense of "in all this," is unheard of. The Kerı̂ seeks, without any necessity, to make the pred. and subj. like one another in gender; without necessity, for היא may also be neut.: the advantage of a land is this, viz., what follows. And how בּכּל is to be understood is seen from Ezra 10:17, where it is to be explained: And they prepared
(Note: That כלה ב may mean "to be ready with anything," Keil erroneously points to Gen 44:12; and Philippi, St. Const. p. 49, thinks that vǎkol ǎnāshim can be taken together in the sense of vakol haanashim.)
the sum of the men, i.e., the list of the men, of such as had married strange wives; cf. 1Chron 7:5. Accordingly בכל here means, as the author generally uses הכל mostly in the impersonal sense of omnia: in omnibus, in all things = by all means; or: in universum, in general. Were the words accentuated מלך לשדה נעבד, the adject. connection of לשׂ נע would thereby be shown; according to which the lxx and Theod. translate τοῦ αγροῦ εἰργασμένου; Symm., with the Syr., τῇ χώρα εἰργασμένη: "a king for the cultivated land," i.e., one who regards this as a chief object. Luzz. thus indeed accentuates; but the best established accentuation is מלך לשדה נעבד. This separation of נעבד from לש can only be intended to denote that נעבד is to be referred not to it, but to מלך, according to which the Targ. paraphrases. The meaning remains the same: a king subject (who has become a servus) to the cultivated land, rex agro addictus, as Dathe, Rosenm., and others translate, is a still more distinct expression of that which "a king for the well-cultivated field" would denote: an agriculture-king, - one who is addicted, not to wars, lawsuits, and sovereign stubbornness in his opinions, but who delights in the peaceful advancement of the prosperity of his country, and especially takes a lively interest in husbandry and the cultivation of the land. The order of the words in Eccles 5:8 is like that at Eccles 9:2; cf. Is 8:22; Is 22:2. The author thus praises, in contrast to a despotic state, a patriarchal kingdom based on agriculture.
Geneva 1599
5:9 Moreover the (g) profit of the earth is for all: the king (h) [himself] is served by the field.
(g) The earth is to be preferred above all things which belong to this life.
(h) Kings and princes cannot maintain their estate without tillage, which commends the excellency of tillage.
John Gill
5:9 Moreover, the profit of the earth is for all,.... Or, "the excellency of the earth in" or "above all things is this" (y); that God most high rules over all the earth, and is higher than the kings of it, and all oppressors in it; or in all respects there is a preference, a superior excellency in the country as opposed to the city, especially in this, that there are not so many tumults, riots, and oppressions there; though this is mostly understood of the preference and superior excellency of agriculture, or tillage of the earth. So the Targum,
"the excellency of the praise of tilling the earth is above all things:''
and to the same purpose Jarchi and Aben Ezra; and the profit arising from it is enjoyed by all; it is for all, even the beasts of the field have grass from hence, as well as man has bread corn, and all other necessaries;
the king himself is served by the field; his table is served with bread corn, and flesh, and wine, and fruits of various sorts, the produce of the earth, which spring from it, or are nourished by it; were it not for husbandry the king himself and his family could not subsist; and therefore it becomes kings to encourage it, and not oppress those who are employed in it: or "the king is a servant to the field" (z); some kings have addicted themselves to husbandry, and been great lovers of it, as Uzziah was, 2Chron 26:10; and some of the Chinese emperors, as their histories (a) show; and the kings of Persia (b): Vulcan, in the shield of Achilles, represented the reapers, gatherers, and binders of sheaves at work in the field, and a king standing among the sheaves with a sceptre in his hand, looking on with great pleasure, while a dinner is prepared by his orders for the workmen (c); many of the Roman generals, and high officers, were called from the plough, particularly Cincinnatus (d); and these encouraged husbandry in their subjects, as well as took care of their own farms. There is another sense of the words given, besides many more;
"and the most excellent Lord of the earth (that is, the most high God) is the King of every field that is tilled; (that is, the King of the whole habitable world;) or the King Messiah, Lord of his field, the church, and who is the most eminent in all the earth (e).''
The Midrash interprets it of the holy blessed God.
(y) "et praestantia terrae in omnibus ipsa", Montanus; "porro excellentia terrae prae omnibus est", Vatablus; "et praecellentia terrae in omnibus est", Gejerus. (z) "rex agro sit servus", Montanus, Piscator, Gejerus; "rex agro servit", Mercerus, so some in Drusius. (a) Vid. Martin. Sinic. Histor. l. 2. p. 36. & l. 4. p. 92. & l. 3. p. 287. (b) Xenophon. Oeconom. p. 482. (c) Homer. Iliad. 18. v. 550-558. (d) Flor. Hist. Roman. l. 1. c. 11. (e) So Schmidt Rambachius.
John Wesley
5:9 Profit - The fruits of the earth. For all - Necessary and beneficial to all men. The wise man, after some interruption, returns to his former subject, the vanity of riches, one evidence whereof he mentions in this verse, that the poor labourer enjoys the fruits of the earth as well as the greatest monarch. Is served - Is supported by the fruits of the field.
Robert Jamieson, A. R. Fausset and David Brown
5:9 "The profit (produce) of the earth is (ordained) for (the common good of) all: even the king himself is served by (the fruits of) the field" (2Chron 26:10). Therefore the common Lord of all, high and low, will punish at last those who rob the "poor" of their share in it (Prov 22:22-23; Amos 8:4-7).
5:105:10: ՚Ի բազմութեան արդարութեան յագեցան որք ուտէին զնա. եւ զի՛նչ արւութիւն է նմա առ ՚ի նմանէ, զի սկիզբն տեսանելոյ՝ ա՛չք իւր են[8516]։ [8516] Ոմանք. Եւ զինչ է արութիւն... վասն զի սկիզ՛՛։
10 Արդար բարիքները բազմանալու հետ շատանում են նաեւ ուտողները. եւ ի՞նչ օգուտ ունի տէրն իր ունեցուածքից, եթէ ոչ այն, որ իր աչքով է տեսնում իր ունեցուածքն սկզբից:
10 Արծաթ սիրողը արծաթէն չի կշտանար, Ո՛չ ալ հարստութիւն սիրողը՝ երկրի բերքէն։Ասիկա ալ ունայնութիւն է։
Ի բազմութեան արդարութեան յագեցան որք ուտէին զնա. եւ զի՞նչ արութիւն է նմա առ ի նմանէ, զի սկիզբն տեսանելոյ` աչք իւր են:

5:10: ՚Ի բազմութեան արդարութեան յագեցան որք ուտէին զնա. եւ զի՛նչ արւութիւն է նմա առ ՚ի նմանէ, զի սկիզբն տեսանելոյ՝ ա՛չք իւր են[8516]։
[8516] Ոմանք. Եւ զինչ է արութիւն... վասն զի սկիզ՛՛։
10 Արդար բարիքները բազմանալու հետ շատանում են նաեւ ուտողները. եւ ի՞նչ օգուտ ունի տէրն իր ունեցուածքից, եթէ ոչ այն, որ իր աչքով է տեսնում իր ունեցուածքն սկզբից:
10 Արծաթ սիրողը արծաթէն չի կշտանար, Ո՛չ ալ հարստութիւն սիրողը՝ երկրի բերքէն։Ասիկա ալ ունայնութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:10 Умножается имущество, умножаются и потребляющие его; и какое благо для владеющего им: разве только смотреть своими глазами?
5:10 ἐν εν in πλήθει πληθος multitude; quantity τῆς ο the ἀγαθωσύνης αγαθωσυνη goodness ἐπληθύνθησαν πληθυνω multiply ἔσθοντες εσθιω eat; consume αὐτήν αυτος he; him καὶ και and; even τί τις.1 who?; what? ἀνδρεία ανδρειος the παρ᾿ παρα from; by αὐτῆς αυτος he; him ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than τοῦ ο the ὁρᾶν οραω view; see ὀφθαλμοῖς οφθαλμος eye; sight αὐτοῦ αυτος he; him
5:10 אֹהֵ֥ב ʔōhˌēv אהב love כֶּ֨סֶף֙ kˈesef כֶּסֶף silver לֹא־ lō- לֹא not יִשְׂבַּ֣ע yiśbˈaʕ שׂבע be sated כֶּ֔סֶף kˈesef כֶּסֶף silver וּ û וְ and מִֽי־ mˈî- מִי who אֹהֵ֥ב ʔōhˌēv אהב love בֶּ be בְּ in † הַ the הָמֹ֖ון hāmˌôn הָמֹון commotion לֹ֣א lˈō לֹא not תְבוּאָ֑ה ṯᵊvûʔˈā תְּבוּאָה yield גַּם־ gam- גַּם even זֶ֖ה zˌeh זֶה this הָֽבֶל׃ hˈāvel הֶבֶל breath
5:10. ubi multae sunt opes multi et qui comedant eas et quid prodest possessori nisi quod cernit divitias oculis suisWhere there are great riches, there are also many to eat them. And what doth it profit the owner, but that he seeth the riches with his eyes?
10. He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this also is vanity.
5:10. A greedy man will not be satisfied by money. And whoever loves wealth will reap no fruit from it. Therefore, this, too, is emptiness.
5:10. He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this [is] also vanity.
When goods increase, they are increased that eat them: and what good [is there] to the owners thereof, saving the beholding [of them] with their eyes:

5:10 Умножается имущество, умножаются и потребляющие его; и какое благо для владеющего им: разве только смотреть своими глазами?
5:10
ἐν εν in
πλήθει πληθος multitude; quantity
τῆς ο the
ἀγαθωσύνης αγαθωσυνη goodness
ἐπληθύνθησαν πληθυνω multiply
ἔσθοντες εσθιω eat; consume
αὐτήν αυτος he; him
καὶ και and; even
τί τις.1 who?; what?
ἀνδρεία ανδρειος the
παρ᾿ παρα from; by
αὐτῆς αυτος he; him
ὅτι οτι since; that
ἀλλ᾿ αλλα but
η or; than
τοῦ ο the
ὁρᾶν οραω view; see
ὀφθαλμοῖς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
5:10
אֹהֵ֥ב ʔōhˌēv אהב love
כֶּ֨סֶף֙ kˈesef כֶּסֶף silver
לֹא־ lō- לֹא not
יִשְׂבַּ֣ע yiśbˈaʕ שׂבע be sated
כֶּ֔סֶף kˈesef כֶּסֶף silver
וּ û וְ and
מִֽי־ mˈî- מִי who
אֹהֵ֥ב ʔōhˌēv אהב love
בֶּ be בְּ in
הַ the
הָמֹ֖ון hāmˌôn הָמֹון commotion
לֹ֣א lˈō לֹא not
תְבוּאָ֑ה ṯᵊvûʔˈā תְּבוּאָה yield
גַּם־ gam- גַּם even
זֶ֖ה zˌeh זֶה this
הָֽבֶל׃ hˈāvel הֶבֶל breath
5:10. ubi multae sunt opes multi et qui comedant eas et quid prodest possessori nisi quod cernit divitias oculis suis
Where there are great riches, there are also many to eat them. And what doth it profit the owner, but that he seeth the riches with his eyes?
10. He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this also is vanity.
5:10. A greedy man will not be satisfied by money. And whoever loves wealth will reap no fruit from it. Therefore, this, too, is emptiness.
5:10. He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this [is] also vanity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Потребляющие его. По мнению одних, здесь разумеются члены фамилии, по мнению других — слуги и компаньоны, расточающие богатство хозяина. В том и другом случае, богатому приходится не столько пользоваться своим богатством, сколько смотреть, как пользуются им другие.
Adam Clarke: Commentary on the Bible - 1831
5:11: When goods increase - An increase of property always brings an increase of expense, by a multitude of servants; and the owner really possesses no more, and probably enjoys much less, than he did, when every day provided its own bread, and could lay up no store for the next. But if he have more enjoyment, his cares are multiplied; and he has no kind of profit. "This also is vanity."
Albert Barnes: Notes on the Bible - 1834
5:11: They ... that eat them - i. e., The laborers employed, and the household servants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: they: Gen 12:16, Gen 13:2, Gen 13:5-7; Kg1 4:22, Kg1 4:23, Kg1 5:13-16; Neh 5:17, Neh 5:18; Psa 119:36, Psa 119:37
what: Ecc 6:9, Ecc 11:9; Jos 7:21-25; Pro 23:5; Jer 17:11; Hab 2:13; Jo1 2:16
Carl Friedrich Keil and Franz Delitzsch
5:10
"He who loveth silver is not satisfied with silver; and he whose love cleaveth to abundance, hath nothing of it: also this is vain." The transition in this series of proverbs is not unmediated; for the injustice which, according to Eccles 5:7, prevails in the state as it now is becomes subservient to covetousness, in the very nature of which there lies insatiableness: semper avarus eget, hunc nulla pecunia replet. That the author speaks of the "sacra fames argenti" (not auri) arises from this, that not זהב, but כסף, is the specific word for coin.
(Note: A Jewish fancy supposes that כסף is chosen because it consists of letters rising in value (20, 60, 80); while, on the contrary, זהב consists of letters decreasing in value (7, 5, 2).)
Mendelssohn-Friedlnder also explains: "He who loveth silver is not satisfied with silver," i.e., it does not make him full; that might perhaps be linguistically possible (cf. e.g., Prov 12:11), although the author would in that case probably have written the words מן־הכּסף, after Eccles 6:3; but "to be not full of money" is, after Eccles 1:8, and especially Eccles 4:8, Hab 2:5, cf. Prov 27:20 = never to have enough of money, but always to desire more.
That which follows, Eccles 5:9, is, according to Hitz., a question: And who hath joy in abundance, which bringeth nothing in? But such questions, with the answer to be supplied, are not in Koheleth's style; and what would then be understood by capital without interest? Others, as Zφckler, supply ישׂבּע: and he that loveth abundance of possessions (is) not (full) of income; but that which is gained by these hard ellipses is only a tautology. With right, the Targ., Syr., Jerome, the Venet., and Luther take lo tevuah as the answer or conclusion; and who clings to abundance of possessions with his love? - he has no fruit thereof; or, with a weakening of the interrog. pronoun into the relative (as at Eccles 1:9; cf. under Ps 34:13): he who ... clings has nothing of it. Hamon signifies a tumult, a noisy multitude, particularly of earthly goods, as at Ps 37:16; 1Chron 29:16; Is 60:5. The connection of אהב with ב, occurring only here, follows the analogy of חפץ בּ and the like. The conclusion is synon. with levilti ho'il; e.g., Is 44:10; Jer 7:8. All the Codd. read לא; לו in this sense would be meaningless.
(Note: In Maccoth 10a, לו is read three times in succession; the Midrash Wajikra, c. 22, reads לא, and thus it is always found without Kerı̂ and without variation.)
The designation of advantage by tevuah, the farmer enjoys the fruit of his labour; but he who hangs his heart on the continual tumult, noise, pomp of more numerous and greater possessions is possible, to him all real profit - i.e., all pleasant, peaceful enjoyment - is lost. With the increase of the possessions there is an increase also of unrest, and the possessor has in reality nothing but the sight of them.
John Gill
5:10 He that loveth silver shall not be satisfied with silver,.... The tillage of the earth is necessary, a very laudable and useful employment, and men do well to busy themselves in it; without this, neither the common people nor the greatest personages can be supplied with the necessaries of life; but then an immoderate love of money is criminal, which is here meant by loving silver, one kind of money, which when loved beyond measure is the root of all evil; and besides, when a man has got ever so much of it, he is not satisfied, he still wants more, like the horse leech at the vein cries Give, give; or he cannot eat silver, so Jarchi; or be "fed with money", as Mr. Broughton renders it; and herein the fruits of the earth, for which the husbandman labours, have the preference to silver; for these he can eat, and be filled and satisfied with them, but he cannot eat his bags of gold and silver;
nor he that loveth abundance with increase; that is, he that coveteth a great deal of this world's things shall not be satisfied with the increase of them, let that be what it will; or, he shall have "no increase" (f), be ever the better for his abundance, or enjoy the comfort and benefit of it: or, "he that loveth abundance from whence there is no increase" (g); that loves to have a multitude of people about him, as manservants and maidservants; a large equipage, as Aben Ezra suggests, which are of very little use and service, or none at all;
this is also vanity: the immoderate love of money, coveting large estates and possessions, and to have a train of servants. Jarchi allegorically interprets silver and abundance, of the commands, and the multitude of them.
(f) "non erit proventus illi", Vatablus, Mercerus, Gejerus; "nullum fructum percipit", Tigurine version. (g) "Qui amat copiam, sc. multitudinem ex qua non est sperandus profectus", Schmidt, so Gussetius.
Robert Jamieson, A. R. Fausset and David Brown
5:10 Not only will God punish at last, but meanwhile the oppressive gainers of "silver" find no solid "satisfaction" in it.
shall not be satisfied--so the oppressor "eateth his own flesh" (see on Eccles 4:1 and Eccles 4:5).
with increase--is not satisfied with the gain that he makes.
5:115:11: Քաղցր քո՛ւն է ծառայի՝ եթէ սակաւ եւ եթէ շա՛տ կերիցէ. եւ որում յագին մեծանալով՝ չէ՛ նմա համարձակ ՚ի քո՛ւն մտանել[8517]։[8517] Ոմանք. Եւ որ յագի մեծանա՛՛։
11 Քաղցր է աշխատաւորի քունը, քիչ ուտի նա, թէ շատ: Բայց կուշտ լինելը չի թողնում, որ հարուստը հանգիստ քնի:
11 Երբ բարիքը շատնայ, Ուտողներն ալ կը շատնան. Ուրեմն զանիկա ունեցողներուն՝ Աչքով տեսնելէն զատ ի՞նչ օգուտ կ’ըլլայ։
Քաղցր քուն է աշխատաւորի` եթէ սակաւ եւ եթէ շատ կերիցէ. եւ որ յագին մեծանալով` չէ նմա համարձակ ի քուն մտանել:

5:11: Քաղցր քո՛ւն է ծառայի՝ եթէ սակաւ եւ եթէ շա՛տ կերիցէ. եւ որում յագին մեծանալով՝ չէ՛ նմա համարձակ ՚ի քո՛ւն մտանել[8517]։
[8517] Ոմանք. Եւ որ յագի մեծանա՛՛։
11 Քաղցր է աշխատաւորի քունը, քիչ ուտի նա, թէ շատ: Բայց կուշտ լինելը չի թողնում, որ հարուստը հանգիստ քնի:
11 Երբ բարիքը շատնայ, Ուտողներն ալ կը շատնան. Ուրեմն զանիկա ունեցողներուն՝ Աչքով տեսնելէն զատ ի՞նչ օգուտ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:125:11 Сладок сон трудящегося, мало ли, много ли он съест; но пресыщение богатого не дает ему уснуть.
5:11 γλυκὺς γλυκυς sweet ὕπνος υπνος slumber; sleep τοῦ ο the δούλου δουλος subject εἰ ει if; whether ὀλίγον ολιγος few; sparse καὶ και and; even εἰ ει if; whether πολὺ πολυς much; many φάγεται φαγω swallow; eat καὶ και and; even τῷ ο the ἐμπλησθέντι εμπιπλημι fill in; fill up τοῦ ο the πλουτῆσαι πλουτεω enrich; be / get rich οὐκ ου not ἔστιν ειμι be ἀφίων αφιημι dismiss; leave αὐτὸν αυτος he; him τοῦ ο the ὑπνῶσαι υπνοω sleep
5:11 בִּ bi בְּ in רְבֹות֙ rᵊvôṯ רבה be many הַ ha הַ the טֹּובָ֔ה ṭṭôvˈā טֹובָה what is good רַבּ֖וּ rabbˌû רבב be much אֹוכְלֶ֑יהָ ʔôḵᵊlˈeʸhā אכל eat וּ û וְ and מַה־ mah- מָה what כִּשְׁרֹון֙ kišrôn כִּשְׁרֹון advantage לִ li לְ to בְעָלֶ֔יהָ vᵊʕālˈeʸhā בַּעַל lord, baal כִּ֖י kˌî כִּי that אִם־ ʔim- אִם if רְא֥וּתראית *rᵊʔˌûṯ רְאוּת look עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
5:11. dulcis est somnus operanti sive parum sive multum comedat saturitas autem divitis non sinit dormire eumSleep is sweet to a labouring man, whether he eat little or much: but the fulness of the rich will not suffer him to sleep.
11. When goods increase, they are increased that eat them: and what advantage is there to the owner thereof, saving the beholding with his eyes?
5:11. Where there are many riches, there will also be many to consume these things. And how does it benefit the one who possesses, except that he discerns the wealth with his own eyes?
5:11. When goods increase, they are increased that eat them: and what good [is there] to the owners thereof, saving the beholding [of them] with their eyes?
The sleep of a labouring man [is] sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep:

5:11 Сладок сон трудящегося, мало ли, много ли он съест; но пресыщение богатого не дает ему уснуть.
5:11
γλυκὺς γλυκυς sweet
ὕπνος υπνος slumber; sleep
τοῦ ο the
δούλου δουλος subject
εἰ ει if; whether
ὀλίγον ολιγος few; sparse
καὶ και and; even
εἰ ει if; whether
πολὺ πολυς much; many
φάγεται φαγω swallow; eat
καὶ και and; even
τῷ ο the
ἐμπλησθέντι εμπιπλημι fill in; fill up
τοῦ ο the
πλουτῆσαι πλουτεω enrich; be / get rich
οὐκ ου not
ἔστιν ειμι be
ἀφίων αφιημι dismiss; leave
αὐτὸν αυτος he; him
τοῦ ο the
ὑπνῶσαι υπνοω sleep
5:11
בִּ bi בְּ in
רְבֹות֙ rᵊvôṯ רבה be many
הַ ha הַ the
טֹּובָ֔ה ṭṭôvˈā טֹובָה what is good
רַבּ֖וּ rabbˌû רבב be much
אֹוכְלֶ֑יהָ ʔôḵᵊlˈeʸhā אכל eat
וּ û וְ and
מַה־ mah- מָה what
כִּשְׁרֹון֙ kišrôn כִּשְׁרֹון advantage
לִ li לְ to
בְעָלֶ֔יהָ vᵊʕālˈeʸhā בַּעַל lord, baal
כִּ֖י kˌî כִּי that
אִם־ ʔim- אִם if
רְא֥וּתראית
*rᵊʔˌûṯ רְאוּת look
עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
5:11. dulcis est somnus operanti sive parum sive multum comedat saturitas autem divitis non sinit dormire eum
Sleep is sweet to a labouring man, whether he eat little or much: but the fulness of the rich will not suffer him to sleep.
11. When goods increase, they are increased that eat them: and what advantage is there to the owner thereof, saving the beholding with his eyes?
5:11. Where there are many riches, there will also be many to consume these things. And how does it benefit the one who possesses, except that he discerns the wealth with his own eyes?
5:11. When goods increase, they are increased that eat them: and what good [is there] to the owners thereof, saving the beholding [of them] with their eyes?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:12: The sleep of a laboring man is sweet - His labor is healthy exercise. He is without possessions, and without cares; his sleep, being undisturbed, is sound and refreshing.
Albert Barnes: Notes on the Bible - 1834
5:12: Labouring man - Not a slave (Septuagint), but everyone who, according to the divine direction, earns his bread in the sweat of his brow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: Psa 4:8, Psa 127:2; Pro 3:24; Jer 31:26
Carl Friedrich Keil and Franz Delitzsch
5:11
"When property and goods increase, they become many who consume them; and what advantage hath the owner thereof but the sight of them with his eyes?" The verb רבה signifies to increase, the רבב, to be many; but also (which Bttch. denies) inchoatively: to become many, Gen 6:1; rightly, the lxx, ἐπληθύνθησαν. The author has not a miser in view, who shuts up his money in chests, and only feeds himself in looking at it with closed doors; but a covetous man, of the sort spoken of in Ps 49:12; Is 5:8. If the hattovah, the possession of such an one, increases, in like manner the number of people whom he must maintain increases also, and thus the number of those who eat of it along with him, and at the same time also his disquiet and care, increase; and what advantage, what useful result (vid., regarding Kishron, above, p. 638, and under Eccles 2:21) has the owner of these good things from them but the beholding of them (reith; Kerı̂, reuth; cf. the reverse case, Ps 126:4)? - the possession does not in itself bring happiness, for it is never great enough to satisfy him, but is yet great enough to fill him with great care as to whether he may be able to support the demands of so great a household: the fortune which it brings to him consists finally only in this, that he can look on all he has accumulated with proud self-complacency.
John Gill
5:11 When goods increase, they are increased that eat them,.... When a man's substance increases by trade, or otherwise, very often so it is that his family increases, and he has more mouths to feed, and backs to clothe; or his estate growing larger, if he lives suitably to it, he must keep more servants; and these, as they have but little work to do, are described by their eating, rather than by their working; and besides, such a growing man in the world has more friends and visitors that come about him, and eat with him, as well as the poor, which wait upon him to receive his alms: and if his farms, and his fields, and his flocks, are enlarged, he must have more husbandmen, and labourers, and shepherds to look after them, who all must be maintained. So Pheraulas in Xenophon (h) observes,
"that now he was possessed of much, that he neither ate, nor drank, nor slept the sweeter for it; what he got by his plenty was, that he had more committed to his keeping, and more to distribute to others; he had more care and more business, with trouble; for now, says he, many servants require food of me, many drink, many clothing, some need physicians, &c. it must needs be, adds he, that they that possess much must spend much on the gods, on friends, and on guests;''
and what good is there to the owners thereof, saving the beholding of them with their eyes? he can go into his grounds, his fields, and his meadows to behold his flocks and his herds, and can say, all these are mine; he can go into his chambers and open his treasures, and feed his eyes with looking upon his bags of gold and silver, his jewels, and other riches; he can behold a multitude of people at his table, eating at his expense, and more maintained at his cost: and, if a liberal man, it may be a pleasure to him; if otherwise, it will give him pain: and, excepting these, he enjoys no more than food and raiment; and often so it is, that even his very servants have in some things the advantage of him, as follows. The Targum is,
"what profit is there to the owner thereof who gathers it, unless he does good with it, that he may see the gift of the reward with his eyes in the world to come?''
Jarchi interprets it after this manner,
"when men bring many freewill offerings, the priests are increased that eat them; and what good is to the owner of them, the Lord, but the sight of his eyes, who says, and his will is done?''
(h) Cyropaedia, l. 8. c. 26.
Robert Jamieson, A. R. Fausset and David Brown
5:11 they . . . that eat them--the rich man's dependents (Ps 23:5).
5:125:12: Է խրատ մի՝ զոր տեսի ՚ի ներքոյ արեգական. մեծութիւն պահեալ ումեք առ ՚ի նմանէ չարո՛յ իւրում[8518]. [8518] Ոմանք. Է հիւանդութիւն զոր տեսի ՚ի ներ՛՛։
12 Մի բան էլ տեսայ արեգակի ներքոյ. դա այն հարստութիւնն է, որ մարդ պահում է իր սեւ օրուայ համար,
12 Քաղցր է աշխատող մարդուն քունը՝ Թէ՛ շատ եւ թէ՛ քիչ ուտէ, Բայց հարուստին կուշտ ըլլալը*Չի թողուր որ անիկա հանգիստ քնանայ։
Է [54]խրատ մի`` զոր տեսի ի ներքոյ արեգական. մեծութիւն պահեալ ումեք առ ի նմանէ չարոյ իւրում:

5:12: Է խրատ մի՝ զոր տեսի ՚ի ներքոյ արեգական. մեծութիւն պահեալ ումեք առ ՚ի նմանէ չարո՛յ իւրում[8518].
[8518] Ոմանք. Է հիւանդութիւն զոր տեսի ՚ի ներ՛՛։
12 Մի բան էլ տեսայ արեգակի ներքոյ. դա այն հարստութիւնն է, որ մարդ պահում է իր սեւ օրուայ համար,
12 Քաղցր է աշխատող մարդուն քունը՝ Թէ՛ շատ եւ թէ՛ քիչ ուտէ, Բայց հարուստին կուշտ ըլլալը*Չի թողուր որ անիկա հանգիստ քնանայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:135:12 Есть мучительный недуг, который видел я под солнцем: богатство, сберегаемое владетелем его во вред ему.
5:12 ἔστιν ειμι be ἀρρωστία αρρωστια who; what εἶδον οραω view; see ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun πλοῦτον πλουτος wealth; richness φυλασσόμενον φυλασσω guard; keep τῷ ο the παρ᾿ παρα from; by αὐτοῦ αυτος he; him εἰς εις into; for κακίαν κακια badness; vice αὐτοῦ αυτος he; him
5:12 מְתוּקָה֙ mᵊṯûqˌā מָתֹוק sweet שְׁנַ֣ת šᵊnˈaṯ שֵׁנָה sleep הָ hā הַ the עֹבֵ֔ד ʕōvˈēḏ עבד work, serve אִם־ ʔim- אִם if מְעַ֥ט mᵊʕˌaṭ מְעַט little וְ wᵊ וְ and אִם־ ʔim- אִם if הַרְבֵּ֖ה harbˌē רבה be many יֹאכֵ֑ל yōḵˈēl אכל eat וְ wᵊ וְ and הַ ha הַ the שָּׂבָע֙ śśāvˌāʕ שָׂבָע satiety לֶֽ lˈe לְ to † הַ the עָשִׁ֔יר ʕāšˈîr עָשִׁיר rich אֵינֶ֛נּוּ ʔênˈennû אַיִן [NEG] מַנִּ֥יחַֽ mannˌîₐḥ נוח settle לֹ֖ו lˌô לְ to לִ li לְ to ישֹֽׁון׃ yšˈôn ישׁן sleep
5:12. est et alia infirmitas pessima quam vidi sub sole divitiae conservatae in malum domini suiThere is also another grievous evil, which I have seen under the sun: riches kept to the hurt of the owner.
12. The sleep of a labouring man is sweet, whether he eat little or much: but the fulness of the rich will not suffer him to sleep.
5:12. Sleep is sweet to one who works, whether he consumes little or much. But the satiation of a wealthy man will not permit him to sleep.
5:12. The sleep of a labouring man [is] sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.
There is a sore evil [which] I have seen under the sun, [namely], riches kept for the owners thereof to their hurt:

5:12 Есть мучительный недуг, который видел я под солнцем: богатство, сберегаемое владетелем его во вред ему.
5:12
ἔστιν ειμι be
ἀρρωστία αρρωστια who; what
εἶδον οραω view; see
ὑπὸ υπο under; by
τὸν ο the
ἥλιον ηλιος sun
πλοῦτον πλουτος wealth; richness
φυλασσόμενον φυλασσω guard; keep
τῷ ο the
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
εἰς εις into; for
κακίαν κακια badness; vice
αὐτοῦ αυτος he; him
5:12
מְתוּקָה֙ mᵊṯûqˌā מָתֹוק sweet
שְׁנַ֣ת šᵊnˈaṯ שֵׁנָה sleep
הָ הַ the
עֹבֵ֔ד ʕōvˈēḏ עבד work, serve
אִם־ ʔim- אִם if
מְעַ֥ט mᵊʕˌaṭ מְעַט little
וְ wᵊ וְ and
אִם־ ʔim- אִם if
הַרְבֵּ֖ה harbˌē רבה be many
יֹאכֵ֑ל yōḵˈēl אכל eat
וְ wᵊ וְ and
הַ ha הַ the
שָּׂבָע֙ śśāvˌāʕ שָׂבָע satiety
לֶֽ lˈe לְ to
הַ the
עָשִׁ֔יר ʕāšˈîr עָשִׁיר rich
אֵינֶ֛נּוּ ʔênˈennû אַיִן [NEG]
מַנִּ֥יחַֽ mannˌîₐḥ נוח settle
לֹ֖ו lˌô לְ to
לִ li לְ to
ישֹֽׁון׃ yšˈôn ישׁן sleep
5:12. est et alia infirmitas pessima quam vidi sub sole divitiae conservatae in malum domini sui
There is also another grievous evil, which I have seen under the sun: riches kept to the hurt of the owner.
12. The sleep of a labouring man is sweet, whether he eat little or much: but the fulness of the rich will not suffer him to sleep.
5:12. Sleep is sweet to one who works, whether he consumes little or much. But the satiation of a wealthy man will not permit him to sleep.
5:12. The sleep of a labouring man [is] sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-16: Екклезиаст приводит случай, когда богатство не только не дает счастья, но и делает человека положительно несчастным. Неожиданная потеря богатства, в особенности когда есть дети, есть величайшее несчастье, которое гораздо тяжелее всегдашней бедности.
Adam Clarke: Commentary on the Bible - 1831
5:13: Riches kept for the owners thereof to their hurt - This may be the case through various causes:
1. He may make an improper use of them, and lose his health by them.
2. He may join in an unfortunate partnership and lose all.
3. His riches may excite the desire of the robber; and he may spoil him of his goods, and even take away his life.
4. Or, he may leave them to his son, who turns profligate; spends the whole, and ruins both his body and soul. I have seen this again and again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: a sore: Ecc 4:8, Ecc 6:1, Ecc 6:2
riches: Ecc 8:9; Gen 13:5-11, Gen 14:16, Gen 19:14, Gen 19:26, Gen 19:31-38; Pro 1:11-13, Pro 1:19, Pro 1:32; Pro 11:4, Pro 11:24, Pro 11:25; Isa 2:20, Isa 32:6-8; Zep 1:18; Luk 12:16-21; Luk 16:1-13, Luk 16:19, Luk 16:22, Luk 16:23, Luk 18:22, Luk 18:23, Luk 19:8; Ti1 6:9, Ti1 6:10; Jam 2:5-7, Jam 5:1-4
Carl Friedrich Keil and Franz Delitzsch
5:12
He can also eat that which is good, and can eat much; but he does not on that account sleep more quietly than the labourer who lives from hand to mouth: "Sweet is the sleep of the labourer, whether he eats little or much; but, on the contrary, the abundance of the rich does not permit him to sleep." The lxx, instead of "labourer," uses the word "slave" (δούλου), as if the original were העבד. But, as a rule, sound sleep is the reward of earnest labour; and since there are idle servants as well as active masters, there is no privilege to servants. The Venet. renders rightly by "of the husbandman" (ἐργάτου), the האדמה עבד; the "labourer" in general is called עמל, Eccles 4:8 and Judg 5:26, post-bibl. פּעל. The labourer enjoys sweet, i.e., refreshing, sound sleep, whether his fare be abundant of scanty - the labour rewards him by sweet sleep, notwithstanding his poverty; while, on the contrary, the sleep of the rich is hindered and disturbed by his abundance, not: by his satiety, viz., repletion, as Jerome remarks: incocto cibo in stomachi angustiis aestuante; for the labourer also, if he eats much, eats his fill; and why should sufficiency have a different result in the one from what is has in the other? As שׂבע means satiety, not over-satiety; so, on the other hand, it means, objectively, sufficient and plentifully existing fulness to meet the wants of man, Prov 3:10, and the word is meant thus objectively here: the fulness of possession which the rich has at his disposal does not permit him to sleep, for all kinds of projects, cares, anxieties regarding it rise within him, which follow him into the night, and do not suffer his mind to be at rest, which is a condition of sleep. The expression השּׂ לע is the circumlocutio of the genit. relation, like לב ... חל, Ruth 2:3; נע ... אם (lxx Αμνὼν τῆσ ̓Αχινόαμ), 2Kings 3:2. Heiligstedt remarks that it stands for שׂבע העשׁיר; but the nouns צמא, רעב ,צמא snuon, שׂבע form no const., for which reason the circumloc. was necessary; שׂבע is the constr. of שׂבע. Falsely, Ginsburg: "aber der Ueberfluss den Reichen - er lsst ihn nicht schlafen" but superabundance the rich - it doth not suffer him to sleep; but this construction is neither in accordance with the genius of the German nor of the Heb. language. Only the subject is resumed in איננּוּ (as in Eccles 1:7); the construction of הניח is as at 1Chron 16:21; cf. Ps 105:14. Of the two Hiphil forms, the properly Heb. הניח and the Aramaizing הנּיח, the latter is used in the weakened meaning of ἐᾶν, sinere.
After showing that riches bring to their possessor no real gain, but, instead of that, dispeace, care, and unrest, the author records as a great evil the loss, sometimes suddenly, of wealth carefully amassed.
Geneva 1599
5:12 The sleep of a labouring man [is] sweet, whether he eateth little or much: but the (i) abundance of the rich will not allow him to sleep.
(i) That is, his great abundance of riches, or the surfeiting, which comes by his great feeding.
John Gill
5:12 The sleep of a labouring man is sweet, whether he eat little or much,.... Or "of a servant" (i), who enjoys sleep equally as a king; a tiller of the ground, as Jarchi; who also interprets it of one that serves the Lord, as likewise the Targum; a beloved one of his, to whom he gives sleep, Ps 127:2. A refreshing sleep is always reckoned a great mercy and blessing, and which labouring men enjoy with sweetness (k); for if they have but little to eat at supper, yet coming weary from their work, sleep is easily brought on when they lie down, and sound sleep they have, and rise in the morning lively and active, and fit for business; or, if they eat more plentifully, yet through their labour they have a good digestion, and their sleep is not hindered: so that should it be answered to the above question, what has the master more than the servant, though he eats and drinks more freely, and of the best, and lives voluptuously? yet it may be replied, that, in the business of sleep, the labouring man has the preference to him; which must be owned to be a great blessing of life, and is often interrupted by excessive eating and drinking;
but the abundance of the rich will not suffer him to sleep; either the abundance of food which he eats, which loads his stomach, and fills his head with vapours, and makes him restless, so that he can get no sleep, or what he does get is very uncomfortable: or the abundance of his riches fills him with cares, what he shall do with them, and how to keep and increase them; and with fears, lest thieves should break in and take them away from him, so that he cannot sleep quietly (l). The Targum is,
"sweet is the sleep of a man that serves the Lord of the world with a perfect heart; and he shall have rest in the house of his grave, whether he lives a few years or more, &c;''
and much to the same purpose Jarchi; and who says, it is thus interpreted in an ancient book of theirs, called Tanchuma.
(i) , Sept. "servi", Arab. "i.e. agricolae", Drusius, Rambachius; "qui par regi famuloque venis", Senec. Hercul. Fur. v. 1073. (k) "Somnus agrestium lenis", &c. Horat. Carmin. l. 3. Ode 1. v. 21, 22. (l) "Ne noctu, nec diu quietus unquam eam", Plauti Aulularia, Act. 1. Sc. 1. v. 23. "Aurea rumpunt tecta quietem", Senec. Hercul. Oet. v. 646.
Robert Jamieson, A. R. Fausset and David Brown
5:12 Another argument against anxiety to gain riches. "Sleep . . . sweet" answers to "quietness" (Eccles 4:6); "not suffer . . . sleep," to "vexation of spirit." Fears for his wealth, and an overloaded stomach without "laboring" (compare Eccles 4:5), will not suffer the rich oppressor to sleep.
5:135:13: եւ կորիցէ մեծութիւն նորա՝ եւ նա ՚ի զբաղման չարի է. ծնաւ որդի՝ եւ ո՛չ գոյ ՚ի ձեռին նորա եւ ո՛չ ինչ[8519]։ [8519] Ոմանք. Եւ ո՛չ ինչ գոյ ՚ի ձե՛՛։
13 բայց մի չար դիպուածով կորչում է նրա հարստութիւնը. որդի է ծնուել նրան, բայց նրա ձեռքին ոչինչ, ոչ մի բան չկայ:
13 Արեւուն տակ տեսայ թէ գէշ ցաւ մը կայ, Այսինքն այն հարստութիւնը, որ իր տիրոջը ձախորդութեանը համար պահուած է։
եւ կորիցէ մեծութիւն նորա` [55]եւ նա`` ի զբաղման չարի [56]է. ծնաւ որդի` եւ ոչ գոյ ի ձեռին նորա եւ ոչ ինչ:

5:13: եւ կորիցէ մեծութիւն նորա՝ եւ նա ՚ի զբաղման չարի է. ծնաւ որդի՝ եւ ո՛չ գոյ ՚ի ձեռին նորա եւ ո՛չ ինչ[8519]։
[8519] Ոմանք. Եւ ո՛չ ինչ գոյ ՚ի ձե՛՛։
13 բայց մի չար դիպուածով կորչում է նրա հարստութիւնը. որդի է ծնուել նրան, բայց նրա ձեռքին ոչինչ, ոչ մի բան չկայ:
13 Արեւուն տակ տեսայ թէ գէշ ցաւ մը կայ, Այսինքն այն հարստութիւնը, որ իր տիրոջը ձախորդութեանը համար պահուած է։
zohrab-1805▾ eastern-1994▾ western am▾
5:145:13 И гибнет богатство это от несчастных случаев: родил он сына, и ничего нет в руках у него.
5:13 καὶ και and; even ἀπολεῖται απολλυμι destroy; lose ὁ ο the πλοῦτος πλουτος wealth; richness ἐκεῖνος εκεινος that ἐν εν in περισπασμῷ περισπασμος harmful; malignant καὶ και and; even ἐγέννησεν γενναω father; born υἱόν υιος son καὶ και and; even οὐκ ου not ἔστιν ειμι be ἐν εν in χειρὶ χειρ hand αὐτοῦ αυτος he; him οὐδέν ουδεις no one; not one
5:13 יֵ֚שׁ ˈyēš יֵשׁ existence רָעָ֣ה rāʕˈā רָעָה evil חֹולָ֔ה ḥôlˈā חלה become weak רָאִ֖יתִי rāʔˌîṯî ראה see תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun עֹ֛שֶׁר ʕˈōšer עֹשֶׁר riches שָׁמ֥וּר šāmˌûr שׁמר keep לִ li לְ to בְעָלָ֖יו vᵊʕālˌāʸw בַּעַל lord, baal לְ lᵊ לְ to רָעָתֹֽו׃ rāʕāṯˈô רָעָה evil
5:13. pereunt enim in adflictione pessima generavit filium qui in summa egestate eritFor they are lost with very great affliction: he hath begotten a son, who shall be in extremity of want.
13. There is a grievous evil, which I have seen under the sun, , riches kept by the owner thereof to his hurt:
5:13. There is even another most burdensome infirmity, which I have seen under the sun: wealth kept to the harm of the owner.
5:13. There is a sore evil [which] I have seen under the sun, [namely], riches kept for the owners thereof to their hurt.
But those riches perish by evil travail: and he begetteth a son, and [there is] nothing in his hand:

5:13 И гибнет богатство это от несчастных случаев: родил он сына, и ничего нет в руках у него.
5:13
καὶ και and; even
ἀπολεῖται απολλυμι destroy; lose
ο the
πλοῦτος πλουτος wealth; richness
ἐκεῖνος εκεινος that
ἐν εν in
περισπασμῷ περισπασμος harmful; malignant
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱόν υιος son
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἐν εν in
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
οὐδέν ουδεις no one; not one
5:13
יֵ֚שׁ ˈyēš יֵשׁ existence
רָעָ֣ה rāʕˈā רָעָה evil
חֹולָ֔ה ḥôlˈā חלה become weak
רָאִ֖יתִי rāʔˌîṯî ראה see
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun
עֹ֛שֶׁר ʕˈōšer עֹשֶׁר riches
שָׁמ֥וּר šāmˌûr שׁמר keep
לִ li לְ to
בְעָלָ֖יו vᵊʕālˌāʸw בַּעַל lord, baal
לְ lᵊ לְ to
רָעָתֹֽו׃ rāʕāṯˈô רָעָה evil
5:13. pereunt enim in adflictione pessima generavit filium qui in summa egestate erit
For they are lost with very great affliction: he hath begotten a son, who shall be in extremity of want.
5:13. There is even another most burdensome infirmity, which I have seen under the sun: wealth kept to the harm of the owner.
5:13. There is a sore evil [which] I have seen under the sun, [namely], riches kept for the owners thereof to their hurt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:14: And he begetteth a son, and there is nothing in his hand - He has been stripped of his property by unfortunate trade or by plunderers; and he has nothing to leave to his children.
Albert Barnes: Notes on the Bible - 1834
5:14: Evil travail - Adverse accident, or unsuccessful employment (compare Ecc 1:13; Ecc 4:8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: those: Ecc 2:26; Job 5:5, Job 20:15-29, Job 27:16, Job 27:17; Psa 39:6; Pro 23:5; Hag 1:9; Hag 2:16, Hag 2:17; Mat 6:19, Mat 6:20
and he: Sa1 2:6-8, Sa1 2:36; Kg1 14:26; Psa 109:9-12
Carl Friedrich Keil and Franz Delitzsch
5:13
"There is a sore evil which I have seen under the sun, riches kept by their possessor to his hurt: the same riches perish by an evil event; and he hath begotten a son, thus this one hath nothing in his hand." There is a gradation of evils. חולה רעה (cf. רע חלי ר, Eccles 6:2) is not an ordinary, but a morbid evil, i.e., a deep hurtful evil; as a wound, not a common one, but one particularly severe and scarcely curable, is called נחלה, e.g., Nahum 3:19. השׁ ... רא is, as at Eccles 10:5, an ellipt. relat. clause; cf. on the other hand, Eccles 6:1; the author elsewhere uses the scheme of the relat. clause without relat. pron. (vid., under Eccles 1:13; Eccles 3:16); the old language would use ראיתיה, instead of ראיתי, with the reflex. pron. The great evil consists in this, that riches are not seldom kept by their owner to his own hurt. Certainly שׁמוּר ל can also mean that which is kept for another, 1Kings 9:24; but how involved and constrained is Ginsburg's explanation: "hoarded up (by the rich man) for their (future) owner," viz., the heir to whom he intends to leave them! That ל can be used with the passive as a designation of the subj., vid., Ewald, 295c; certainly it corresponds as little as מן, with the Greek ὑπό, but in Greek we say also πλοῦτος φυλαχθεὶς τῷ κεκτημένῳ, vid., Rost's Syntax, 112. 4. The suff. of lera'atho refers to be'alav, the plur. form of which can so far remain out of view, that we even say adonim qosheh, Is 19:4, etc. "To his hurt," i.e., at the last suddenly to lose that which has been carefully guarded. The narrative explanation of this, "to his hurt," begins with vav explic. Regarding 'inyan ra'. It is a casus adversus that is meant, such a stroke upon stroke as destroyed Job's possessions. The perf. והו supposes the case that the man thus suddenly made poor is the father of a son; the clause is logically related to that which follows as hypothet. antecedent, after the scheme. Gen 33:13. The loss of riches would of itself make one who is alone unhappy, for the misfortune to be poor is less than the misfortunes to be rich and then to become poor; but still more unfortunate is the father who thought that by well-guarded wealth he had secured the future of his son, and who now leaves him with an empty hand.
What now follows is true of this rich man, but is generalized into a reference to every rich man, and then is recorded as a second great evil. As a man comes naked into the world, so also he departs from it again without being able to take with him any of the earthly wealth he has acquired.
Geneva 1599
5:13 There is a grievous evil [which] I have seen under the sun, [namely], riches (k) kept for the owners of them to their hurt.
(k) When covetous men heap up riches, which turn to their destruction.
John Gill
5:13 There is a sore evil which I have seen under the sun,.... Or "an evil sickness" (m). A sinful disease in the person with whom it is found, and very disagreeable to others to behold; it is enough to make one sick to see it; and what he is about to relate he himself was an eyewitness of:
namely, riches kept for the owners thereof to their hurt; laid up in barns and granaries, as the fruits of the earth; or in chests and coffers, as gold and silver, for the use and service of the owners of them; and which yet have been to their real injury; being either used by them in a luxurious and intemperate way, so have brought diseases on their bodies, and damnation to their souls; or not used at all for their own good, or the good of others, which brings the curse of God upon them, to their ruin and destruction, both here and hereafter: and oftentimes so it is, and which no doubt had fallen under the observation of Solomon, that some who have been great misers, and have hoarded up their substance, without using them themselves, or sharing them with others, have not only been plundered of them, but, for the sake of them, their lives have been taken away in a most barbarous manner, by cutthroats and villains; sometimes by their own servants, nay, even by their own children. Riches ill gotten and ill used are very prejudicial to the owners; and if they are well got, but ill used, or not used at all, greatly hurt the spiritual and eternal state of men; it is a difficult thing for a rich man to enter into the kingdom of heaven, and a covetous man cannot; if a professor, the word he hears is choked and made unprofitable; he errs from the faith, and pierces himself through with many sorrows now, and is liable to eternal damnation hereafter. The Targum interprets it of a man that gathers riches, and does no good with them; but keeps them to himself, to do himself evil in the world to come.
(m) "morbus malus", Tigurine version, Vatablus.
John Wesley
5:13 To their hurt - Because they frequently are the occasions both of their present and eternal destruction.
Robert Jamieson, A. R. Fausset and David Brown
5:13 Proofs of God's judgments even in this world (Prov 11:31). The rich oppressor's wealth provokes enemies, robbers, &c. Then, after having kept it for an expected son, he loses it beforehand by misfortune ("by evil travail"), and the son is born to be heir of poverty. Eccles 2:19, Eccles 2:23 gives another aspect of the same subject.
5:145:14: Որպէս ել յորովայնէ մօր իւրոյ մերկ, դառնայ երթալ՝ որպէս եւ եկեալն էր՝ եւ ո՛չ ինչ առցէ ՚ի վաստակոյ իւրմէ, եթէ երթիցէ ՚ի ձեռին իւրում[8520]։ [8520] Ոմանք. Եւ որպէս ել... դարձցի երթալ որպէս եւ եկն... եթէ երթայցէ ՚ի ձե՛՛։
14 Ինչպէս որ իր մօր որովայնից նա մերկ է ելել, մերկ էլ ետ կը դառնայ. ինչպէս եկել է, այնպէս էլ կը գնայ, եւ երբ գնայ՝ ոչինչ չի վերցնելու իր վաստակից, որպէսզի տանի իր հետ:
14 Այն հարստութիւնը ձախորդ դիպուածով* մը կը կորսուի Ու ինք տղայ կը ծնանի եւ անոր ձեռքը բան մը չ’ըլլար։
Որպէս ել յորովայնէ մօր իւրոյ մերկ, դառնայ երթալ` որպէս եւ եկեալն էր, եւ ոչ ինչ առցէ ի վաստակոյ իւրմէ, եթէ երթիցէ ի ձեռին իւրում:

5:14: Որպէս ել յորովայնէ մօր իւրոյ մերկ, դառնայ երթալ՝ որպէս եւ եկեալն էր՝ եւ ո՛չ ինչ առցէ ՚ի վաստակոյ իւրմէ, եթէ երթիցէ ՚ի ձեռին իւրում[8520]։
[8520] Ոմանք. Եւ որպէս ել... դարձցի երթալ որպէս եւ եկն... եթէ երթայցէ ՚ի ձե՛՛։
14 Ինչպէս որ իր մօր որովայնից նա մերկ է ելել, մերկ էլ ետ կը դառնայ. ինչպէս եկել է, այնպէս էլ կը գնայ, եւ երբ գնայ՝ ոչինչ չի վերցնելու իր վաստակից, որպէսզի տանի իր հետ:
14 Այն հարստութիւնը ձախորդ դիպուածով* մը կը կորսուի Ու ինք տղայ կը ծնանի եւ անոր ձեռքը բան մը չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
5:155:14 Как вышел он нагим из утробы матери своей, таким и отходит, каким пришел, и ничего не возьмет от труда своего, что мог бы он понести в руке своей.
5:14 καθὼς καθως just as / like ἐξῆλθεν εξερχομαι come out; go out ἀπὸ απο from; away γαστρὸς γαστηρ stomach; pregnant μητρὸς μητηρ mother αὐτοῦ αυτος he; him γυμνός γυμνος naked ἐπιστρέψει επιστρεφω turn around; return τοῦ ο the πορευθῆναι πορευομαι travel; go ὡς ως.1 as; how ἥκει ηκω here καὶ και and; even οὐδὲν ουδεις no one; not one οὐ ου not λήμψεται λαμβανω take; get ἐν εν in μόχθῳ μοχθος toil αὐτοῦ αυτος he; him ἵνα ινα so; that πορευθῇ πορευομαι travel; go ἐν εν in χειρὶ χειρ hand αὐτοῦ αυτος he; him
5:14 וְ wᵊ וְ and אָבַ֛ד ʔāvˈaḏ אבד perish הָ hā הַ the עֹ֥שֶׁר ʕˌōšer עֹשֶׁר riches הַ ha הַ the ה֖וּא hˌû הוּא he בְּ bᵊ בְּ in עִנְיַ֣ן ʕinyˈan עִנְיָן occupation רָ֑ע rˈāʕ רַע evil וְ wᵊ וְ and הֹולִ֣יד hôlˈîḏ ילד bear בֵּ֔ן bˈēn בֵּן son וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] בְּ bᵊ בְּ in יָדֹ֖ו yāḏˌô יָד hand מְאֽוּמָה׃ mᵊʔˈûmā מְאוּמָה something
5:14. sicut egressus est nudus de utero matris suae sic revertetur et nihil auferet secum de labore suoAs he came forth naked from his mother's womb, so shall he return, and shall take nothing away with him of his labour.
14. and those riches perish by evil adventure; and if he hath begotten a son, there is nothing in his hand.
5:14. For they are lost in a most grievous affliction. He has produced a son, who will be in the utmost destitution.
5:14. But those riches perish by evil travail: and he begetteth a son, and [there is] nothing in his hand.
As he came forth of his mother' s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand:

5:14 Как вышел он нагим из утробы матери своей, таким и отходит, каким пришел, и ничего не возьмет от труда своего, что мог бы он понести в руке своей.
5:14
καθὼς καθως just as / like
ἐξῆλθεν εξερχομαι come out; go out
ἀπὸ απο from; away
γαστρὸς γαστηρ stomach; pregnant
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
γυμνός γυμνος naked
ἐπιστρέψει επιστρεφω turn around; return
τοῦ ο the
πορευθῆναι πορευομαι travel; go
ὡς ως.1 as; how
ἥκει ηκω here
καὶ και and; even
οὐδὲν ουδεις no one; not one
οὐ ου not
λήμψεται λαμβανω take; get
ἐν εν in
μόχθῳ μοχθος toil
αὐτοῦ αυτος he; him
ἵνα ινα so; that
πορευθῇ πορευομαι travel; go
ἐν εν in
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
5:14
וְ wᵊ וְ and
אָבַ֛ד ʔāvˈaḏ אבד perish
הָ הַ the
עֹ֥שֶׁר ʕˌōšer עֹשֶׁר riches
הַ ha הַ the
ה֖וּא hˌû הוּא he
בְּ bᵊ בְּ in
עִנְיַ֣ן ʕinyˈan עִנְיָן occupation
רָ֑ע rˈāʕ רַע evil
וְ wᵊ וְ and
הֹולִ֣יד hôlˈîḏ ילד bear
בֵּ֔ן bˈēn בֵּן son
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
בְּ bᵊ בְּ in
יָדֹ֖ו yāḏˌô יָד hand
מְאֽוּמָה׃ mᵊʔˈûmā מְאוּמָה something
5:14. sicut egressus est nudus de utero matris suae sic revertetur et nihil auferet secum de labore suo
As he came forth naked from his mother's womb, so shall he return, and shall take nothing away with him of his labour.
5:14. For they are lost in a most grievous affliction. He has produced a son, who will be in the utmost destitution.
5:14. But those riches perish by evil travail: and he begetteth a son, and [there is] nothing in his hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:15: As he came forth - However it may be, he himself shall carry nothing with him into the eternal world. If he die worth millions, those millions are dead to him for ever; so he has had no real profit from all his labors, cares, anxieties, and vast property!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: Job 1:21; Psa 49:17; Luk 12:20; Ti1 6:7
Geneva 1599
5:14 But those riches perish by evil labour: and he begetteth a son, and [there is] nothing in his (l) hand.
(l) He does not enjoy his father's riches.
John Gill
5:14 But those riches perish by evil travail,.... Or, "by an evil business or affair" (n). That is, such riches as are not well got, or are not used as they should be, these waste away and come to nothing; either by the owner's bad management, and misconduct in trade and business; or by fire, tempest, thieves, and robbers, and many other ways and means: these are very certain things; and there are various ways by which they make themselves wings and flee away, under the direction of a divine providence;
and he begetteth a son, and there is nothing in his hand; the riches he had hoarded up, he designed for his son; but being stripped of them by one means or another, when he comes to die, has nothing to leave his son: or if his riches do not perish in his own lifetime, yet they are quickly consumed by his son, who, in a short time, has nothing to live upon; and so being brought up a gentleman, and in no business, is in a worse condition than such who have been brought up to work for their living, and in no expectation of an estate after the decease of their friends. The Targum understands it in this latter sense, paraphrasing the words thus,
"and those riches, which he shall leave his son after his death, shall perish, because he hath gotten them in an evil way; and they shall not remain in the hand of the son whom he hath begotten; neither shall anything remain in his hand.''
(n) "occupatione, negotio, vel casu malo", Gejerus.
John Wesley
5:14 Perish - By some wicked practices, either his own, or of other men. Nothing - In the son's possession after his father's death.
5:155:15: Նա եւ ա՛յն իսկ ախտ չար է, զի որպէս եկն՝ նո՛յնպէս եւ երթիցէ. եւ զի՞նչ օգուտ իցէ նմա ՚ի վաստակոց անտի զոր ջանա՛յ նա հողմոյ[8521]։ [8521] Ոմանք. Սակայն եւ այն ախտ չար է. զի զորօրինակ եկն... օգուտ է նմա ՚ի վաստակոյն զոր։
15 Սա էլ մի ծանր ցաւ է, ինչպէս որ եկել է, այնպէս էլ կը գնայ. էլ ի՞նչ օգուտ ունի մարդն իր վաստակից, որ ջանք է թափում... քամու համար:
15 Ինչպէս իր մօրը որովայնէն ելաւ, Այնպէս մերկ պիտի դառնայ։Ինչպէս եկաւ, այնպէս պիտի երթայ Ու իր աշխատութենէն բան մը պիտի չառնէ որ իրեն հետ տանի։
Նա եւ այն իսկ ախտ չար է, զի որպէս եկն` նոյնպէս եւ երթիցէ. եւ զի՞նչ օգուտ իցէ նմա ի վաստակոց անտի զոր ջանայ նա հողմոյ:

5:15: Նա եւ ա՛յն իսկ ախտ չար է, զի որպէս եկն՝ նո՛յնպէս եւ երթիցէ. եւ զի՞նչ օգուտ իցէ նմա ՚ի վաստակոց անտի զոր ջանա՛յ նա հողմոյ[8521]։
[8521] Ոմանք. Սակայն եւ այն ախտ չար է. զի զորօրինակ եկն... օգուտ է նմա ՚ի վաստակոյն զոր։
15 Սա էլ մի ծանր ցաւ է, ինչպէս որ եկել է, այնպէս էլ կը գնայ. էլ ի՞նչ օգուտ ունի մարդն իր վաստակից, որ ջանք է թափում... քամու համար:
15 Ինչպէս իր մօրը որովայնէն ելաւ, Այնպէս մերկ պիտի դառնայ։Ինչպէս եկաւ, այնպէս պիտի երթայ Ու իր աշխատութենէն բան մը պիտի չառնէ որ իրեն հետ տանի։
zohrab-1805▾ eastern-1994▾ western am▾
5:165:15 И это тяжкий недуг: каким пришел он, таким и отходит. Какая же польза ему, что он трудился на ветер?
5:15 καί και and; even γε γε in fact τοῦτο ουτος this; he πονηρὰ πονηρος harmful; malignant ἀρρωστία αρρωστια just as γὰρ γαρ for παρεγένετο παραγινομαι happen by; come by / to / along οὕτως ουτως so; this way καὶ και and; even ἀπελεύσεται απερχομαι go off; go away καὶ και and; even τίς τις.1 who?; what? περισσεία περισσεια overflow αὐτῷ αυτος he; him ᾗ ος who; what μοχθεῖ μοχθεω into; for ἄνεμον ανεμος gale
5:15 כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יָצָא֙ yāṣˌā יצא go out מִ mi מִן from בֶּ֣טֶן bbˈeṭen בֶּטֶן belly אִמֹּ֔ו ʔimmˈô אֵם mother עָרֹ֛ום ʕārˈôm עָרֹום naked יָשׁ֥וּב yāšˌûv שׁוב return לָ lā לְ to לֶ֖כֶת lˌeḵeṯ הלך walk כְּ kᵊ כְּ as שֶׁ še שַׁ [relative] בָּ֑א bbˈā בוא come וּ û וְ and מְא֨וּמָה֙ mᵊʔˈûmā מְאוּמָה something לֹא־ lō- לֹא not יִשָּׂ֣א yiśśˈā נשׂא lift בַ va בְּ in עֲמָלֹ֔ו ʕᵃmālˈô עָמָל labour שֶׁ še שַׁ [relative] יֹּלֵ֖ךְ yyōlˌēḵ הלך walk בְּ bᵊ בְּ in יָדֹֽו׃ yāḏˈô יָד hand
5:15. miserabilis prorsus infirmitas quomodo venit sic revertetur quid ergo prodest ei quod laboravit in ventumA most deplorable evil: as he came, so shall he return. What then doth it profit him that he hath laboured for the wind?
15. As he came forth of his mother’s womb, naked shall he go again as he came, and shall take nothing for his labour, which he may carry away in his hand.
5:15. Just as he went forth naked from his mother’s womb, so shall he return, and he shall take nothing with him from his labors.
5:15. As he came forth of his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.
And this also [is] a sore evil, [that] in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind:

5:15 И это тяжкий недуг: каким пришел он, таким и отходит. Какая же польза ему, что он трудился на ветер?
5:15
καί και and; even
γε γε in fact
τοῦτο ουτος this; he
πονηρὰ πονηρος harmful; malignant
ἀρρωστία αρρωστια just as
γὰρ γαρ for
παρεγένετο παραγινομαι happen by; come by / to / along
οὕτως ουτως so; this way
καὶ και and; even
ἀπελεύσεται απερχομαι go off; go away
καὶ και and; even
τίς τις.1 who?; what?
περισσεία περισσεια overflow
αὐτῷ αυτος he; him
ος who; what
μοχθεῖ μοχθεω into; for
ἄνεμον ανεμος gale
5:15
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יָצָא֙ yāṣˌā יצא go out
מִ mi מִן from
בֶּ֣טֶן bbˈeṭen בֶּטֶן belly
אִמֹּ֔ו ʔimmˈô אֵם mother
עָרֹ֛ום ʕārˈôm עָרֹום naked
יָשׁ֥וּב yāšˌûv שׁוב return
לָ לְ to
לֶ֖כֶת lˌeḵeṯ הלך walk
כְּ kᵊ כְּ as
שֶׁ še שַׁ [relative]
בָּ֑א bbˈā בוא come
וּ û וְ and
מְא֨וּמָה֙ mᵊʔˈûmā מְאוּמָה something
לֹא־ lō- לֹא not
יִשָּׂ֣א yiśśˈā נשׂא lift
בַ va בְּ in
עֲמָלֹ֔ו ʕᵃmālˈô עָמָל labour
שֶׁ še שַׁ [relative]
יֹּלֵ֖ךְ yyōlˌēḵ הלך walk
בְּ bᵊ בְּ in
יָדֹֽו׃ yāḏˈô יָד hand
5:15. miserabilis prorsus infirmitas quomodo venit sic revertetur quid ergo prodest ei quod laboravit in ventum
A most deplorable evil: as he came, so shall he return. What then doth it profit him that he hath laboured for the wind?
5:15. Just as he went forth naked from his mother’s womb, so shall he return, and he shall take nothing with him from his labors.
5:15. As he came forth of his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: a sore: Ecc 5:13, Ecc 2:22, Ecc 2:23
what: Sa1 12:21; Jer 2:8; Mar 8:36
for: Ecc 1:3; Pro 11:29; Isa 26:18; Hos 8:7; Joh 6:27
Carl Friedrich Keil and Franz Delitzsch
5:15
"As he came forth from his mother's womb, naked shall he again depart as he came, and not the least will he carry away for his labour, which he could take with him in his hand." In 13a the author has the case of Job in his mind; this verse before us is a reminiscence from Job 1:21, with the setting aside of the difficult word שׁמּה found there, which Sirach 40:1 exhibits. With "naked" begins emphatically the main subject; כּשׁבּא = בא כּאשׁר is the intensifying resumption of the comparison; the contrast of לכת f, going away, excedere vit, is בּיא of the entrance on life, coming into the world. מאוּמה (according to the root meaning and use, corresponding to the French point, Olsh. 205a) emphatically precedes the negation, as at Judg 14:6 (cf. the emphasis reached in a different way, Ps 49:18). נשׂא signifies here, as at Eccles 5:18, Ps 24:5, to take hence, to take forth, to carry away. The ב of בּע is not partitive (Aben Ezra compares Lev 8:32), according to which Jerome and Luther translate de labore suo, but is the Beth pretii, as e.g., at 3Kings 16:34, as the Chald. understands it; Nolde cites for this Beth pretii passages such as Eccles 2:24, but incorrectly. Regarding the subjunctive שׁיּלך, quod auferat. We might also with the lxx and Symm. punctuate שׁיּלך: which might accompany him in his hand, but which could by no means denote, as Hitzig thinks: (for his trouble), which goes through his hand. Such an expression is not used; and Hitzig's supposition, that here the rich man who has lost his wealth is the subject, does not approve itself.
John Gill
5:15 As he came forth of his mother's womb, naked shall he return to go as he came,.... This may be understood either of the covetous rich man, or of his son; and that supposing what is before said should not be the case of either of them, but they should possess their substance as long as they live; yet, when they come to die, they will be stripped of them all; of their gold and silver, their plate and jewels, and rich household furniture; of their cattle and possessions, farms and estates, which are no longer theirs; and even of their very clothes, and be as naked as they were when they came into the world; and which is indeed the case of every man, Job 1:21; and is used as an argument, and a very forcible one, against covetousness;
and shall take nothing of his labour, which he may carry away in his hand; nothing of his substance, which he has got by his labour, and hoarded up with great care; not the least portion of it can he carry away with him when he dies; not any of his jewels, nor bags of gold and silver; and if any of these should be put into his grave, which has been sometimes done at the interment of great personages, these are of no manner of use and service to him, either to comfort and refresh his body, or to save his soul from hell, and procure it an entrance into the heavenly glory; see Ti1 6:7. The Targum allegorizes this in a very orthodox way, not very usual, in favour of original sin, and against the doctrine of merit;
"as he goes out of his mother's womb naked, without a covering, and without any good; so he shall return to go to the house of his grave, indigent of merit, as he came into this world; and no good reward shall he receive by his labour, to take with him into the world to which he goes, that it may be for merit in his hand.''
John Wesley
5:15 To go - Into the womb of the earth, the common mother of all mankind. Take nothing - This is another vanity. If his estate be neither lost, nor kept to his hurt, yet when he dies he must leave it behind him, and cannot carry one handful of it into another world.
5:165:16: Զի ամենայն աւուրք նորա խաւար եւ սուգ. եւ ՚ի բազում սրտմտութեան եւ ՚ի հիւանդութեան եւ ՚ի բարկութեան[8522]։ [8522] Ոմանք. ՚Ի խաւարի եւ ՚ի սուգ, եւ սրտմտութեամբ բազմաւ, եւ հիւանդութեամբ եւ ցասմամբ։
16 Եւ յետոյ նրա բոլոր օրերը խաւար են ու սուգ եւ անցնում են շատ հոգսերի, հիւանդութիւնների եւ բարկութեան մէջ:
16 Այս ալ գէշ ցաւ մըն է, Որ ինչպէս եկաւ, ճիշդ այնպէս պիտի երթայ Եւ ի՞նչ օգուտ կ’ըլլայ անոր, Որ հովի համար կ’աշխատի։
Զի [57]ամենայն աւուրք նորա խաւար եւ սուգ``, եւ ի բազում սրտմտութեան եւ ի հիւանդութեան եւ ի բարկութեան:

5:16: Զի ամենայն աւուրք նորա խաւար եւ սուգ. եւ ՚ի բազում սրտմտութեան եւ ՚ի հիւանդութեան եւ ՚ի բարկութեան[8522]։
[8522] Ոմանք. ՚Ի խաւարի եւ ՚ի սուգ, եւ սրտմտութեամբ բազմաւ, եւ հիւանդութեամբ եւ ցասմամբ։
16 Եւ յետոյ նրա բոլոր օրերը խաւար են ու սուգ եւ անցնում են շատ հոգսերի, հիւանդութիւնների եւ բարկութեան մէջ:
16 Այս ալ գէշ ցաւ մըն է, Որ ինչպէս եկաւ, ճիշդ այնպէս պիտի երթայ Եւ ի՞նչ օգուտ կ’ըլլայ անոր, Որ հովի համար կ’աշխատի։
zohrab-1805▾ eastern-1994▾ western am▾
5:175:16 А он во все дни свои ел впотьмах, в большом раздражении, в огорчении и досаде.
5:16 καί και and; even γε γε in fact πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day αὐτοῦ αυτος he; him ἐν εν in σκότει σκοτος dark καὶ και and; even πένθει πενθος sadness καὶ και and; even θυμῷ θυμος provocation; temper πολλῷ πολυς much; many καὶ και and; even ἀρρωστίᾳ αρρωστια and; even χόλῳ χολος gall; bile
5:16 וְ wᵊ וְ and גַם־ ḡam- גַּם even זֹה֙ zˌō זֹה this רָעָ֣ה rāʕˈā רָעָה evil חֹולָ֔ה ḥôlˈā חלה become weak כָּל־ kol- כֹּל whole עֻמַּ֥ת ʕummˌaṯ עֻמָּה side שֶׁ še שַׁ [relative] בָּ֖א bbˌā בוא come כֵּ֣ן kˈēn כֵּן thus יֵלֵ֑ךְ yēlˈēḵ הלך walk וּ û וְ and מַה־ mah- מָה what יִּתְרֹ֣ון yyiṯrˈôn יִתְרֹון profit לֹ֔ו lˈô לְ to שֶֽׁ šˈe שַׁ [relative] יַּעֲמֹ֖ל yyaʕᵃmˌōl עמל labour לָ lā לְ to † הַ the רֽוּחַ׃ rˈûₐḥ רוּחַ wind
5:16. cunctis diebus vitae suae comedit in tenebris et in curis multis et in aerumna atque tristitiaAll the days of his life he eateth in darkness, and in many cares, and in misery, and sorrow.
16. And this also is a grievous evil, that in all points as he came, so shall he go: and what profit hath he that he laboureth for the wind?
5:16. It is an utterly miserable infirmity that, in the same manner as he has arrived, so shall he return. How then does it benefit him, since he has labored for the wind?
5:16. And this also [is] a sore evil, [that] in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind?
All his days also he eateth in darkness, and [he hath] much sorrow and wrath with his sickness:

5:16 А он во все дни свои ел впотьмах, в большом раздражении, в огорчении и досаде.
5:16
καί και and; even
γε γε in fact
πᾶσαι πας all; every
αἱ ο the
ἡμέραι ημερα day
αὐτοῦ αυτος he; him
ἐν εν in
σκότει σκοτος dark
καὶ και and; even
πένθει πενθος sadness
καὶ και and; even
θυμῷ θυμος provocation; temper
πολλῷ πολυς much; many
καὶ και and; even
ἀρρωστίᾳ αρρωστια and; even
χόλῳ χολος gall; bile
5:16
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
זֹה֙ zˌō זֹה this
רָעָ֣ה rāʕˈā רָעָה evil
חֹולָ֔ה ḥôlˈā חלה become weak
כָּל־ kol- כֹּל whole
עֻמַּ֥ת ʕummˌaṯ עֻמָּה side
שֶׁ še שַׁ [relative]
בָּ֖א bbˌā בוא come
כֵּ֣ן kˈēn כֵּן thus
יֵלֵ֑ךְ yēlˈēḵ הלך walk
וּ û וְ and
מַה־ mah- מָה what
יִּתְרֹ֣ון yyiṯrˈôn יִתְרֹון profit
לֹ֔ו lˈô לְ to
שֶֽׁ šˈe שַׁ [relative]
יַּעֲמֹ֖ל yyaʕᵃmˌōl עמל labour
לָ לְ to
הַ the
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
5:16. cunctis diebus vitae suae comedit in tenebris et in curis multis et in aerumna atque tristitia
All the days of his life he eateth in darkness, and in many cares, and in misery, and sorrow.
5:16. It is an utterly miserable infirmity that, in the same manner as he has arrived, so shall he return. How then does it benefit him, since he has labored for the wind?
5:16. And this also [is] a sore evil, [that] in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:17: All his days also he eateth in darkness - Even his enjoyments are embittered by uncertainty. He fears for his goods; the possibility of being deprived of them fills his heart with anguish. But instead of יאכל yochel, "he shall eat," ילך yelech, "he shall walk," is the reading of several MSS. He walks in darkness - he has no evidence of salvation. There is no ray of light from God to penetrate the gloom; and all beyond life is darkness impenetrable!
And wrath with his sickness - His last hours are awful; for,
"Counting on long years of pleasure here,
He's quite unfurnish'd for the world to come."
Blair.
He is full of anguish at the thought of death; but the fear of it is horrible. But if he have a sense of God's wrath in his guilty conscience, what horror can be compared with his horror!
Albert Barnes: Notes on the Bible - 1834
5:17: Hath much sorrow ... - Rather, is very sad and hath pain and vexation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: he eateth: Gen 3:17; Kg1 17:12; Job 21:25; Psa 78:33, Psa 102:9, Psa 127:2; Eze 4:16, Eze 4:17
much: Kg2 1:2, Kg2 1:6, Kg2 5:27; Ch2 16:10-12, Ch2 24:24, Ch2 24:25; Psa 90:7-11; Pro 1:27-29; Act 12:23; Co1 11:30-32
Carl Friedrich Keil and Franz Delitzsch
5:16
A transition is now made to rich men as such, and the registering formula which should go before Eccles 5:14 here follows: "And this also is a sore evil: altogether exactly as he came, thus shall he depart: and what gain hath he that laboureth in the wind?" Regarding זה; and regarding כּל־ע שׁ,
(Note: I n H. written as one word: כּלעמת. Parchon (Lex. under עמת) had this form before him. In his Lex. Kimchi bears evidence in favour of the correct writing as two words.)
The writing of these first two as one word [vid. note below] accords with Ibn-Giat's view, accidentally quoted by Kimchi, that the word is compounded of כ of comparison, and the frequently occurring לעמּת always retaining its ל, and ought properly to be pointed כּלע (cf. מלּ, 3Kings 7:20). עמּה signifies combination, society, one thing along with or parallel to another; and thus לעמת bears no כ, since it is itself a word of comparison, כּל־עמּת "altogether parallel," "altogether the same." The question: what kind of advantage (vid., Eccles 1:3) is to him (has he) of this that ... , carries its answer in itself. Labouring for the wind or in the wind, his labour is רוּח (רעיון) רעוּת, and thus fruitless. And, moreover, how miserable an existence is this life of labour leading to nothing!
Geneva 1599
5:16 And this also [is] a grievous evil, [that] in all points as he came, so shall he go: and what profit hath he that hath laboured for the (m) wind?
(m) Meaning, in vain and without profit.
John Gill
5:16 And this also is a sore evil, that in all points as he came,
so shall he go,.... This seems not to be an evil or vanity, distinct from the former; but the same repeated and confirmed, and expressed, if possible, in stronger terms, that a man is in all respects alike, when he goes out of the world, as when he came in. A man's birth is signified by "coming", that is, out of his mother's womb, and into the world; and which is a description of every man born into it, Jn 1:9; he is of the earth, earthly; comes forth like a flower, and springs up as grass; he comes not of himself, nor casually, but by means of his parents; and according to the determinate will of God, and to answer some end or other: and his death is signified by "going": a going the way of all flesh; a going out of the world; a going to the grave, the house of all living, a man's long home; it is like going from one house to another; for death is not an annihilation of man, but a remove of him from hence elsewhere; and a man's birth and death are in all points alike. This is to be understood of natural and civil things; of riches and honours, which men cannot carry with them; and with respect to them, they are as they were born, naked and stripped of them; and with respect to the body, the parts of it then are the same, though more grown; it is as naked as it was born; and a man is as much beholden to his friends for his grave as for his swaddling clothes; it becomes what it was at first, earth and dust; and as a man comes not into the world at his own will and pleasure, so neither does he go out of it at his will, but the Lord's. The Midrash interprets it thus,
"as a man comes into the world, with crying, weeping, and sighing, and without knowledge, so he goes out.''
Likewise this is only true of natural and unregenerate men as to moral things; as they are born in sin, they die in sin; with only this difference, an addition of more sin; as they come into the world without the image of God, without a righteousness, without holiness, and without the grace of God, so they go out of it without these things: but this is not true of saints and truly gracious persons; they come into the world with sin, but go out of it without it; being washed in the blood of Christ, justified by his righteousness, and all their sins expiated and pardoned through his sacrifice: they are born without a righteousness, but do not die without one; Christ has wrought out an everlasting righteousness for them; this is imputed to them; is received by faith; given them; they are found in it, living and dying; and this introduces them into heaven and happiness: they are born without holiness, but do not live and die without it; they are regenerated and sanctified by the Spirit of God, and at the moment of death made perfectly holy. This only therefore is true of men, as natural, and with respect to natural and civil things: the Targum interprets it,
"as he comes into this world void of merit, so he shall go into that;''
and what profit hath he that hath laboured for the wind? for riches, which are as unsatisfying as the wind; which are as shifting, and as swift to flee away, as that; and can no more be held, when it is the will of God they should go, and especially at death, than the wind is to be held in the fist of men; and which are as unprofitable as that in the hour of death. Particularly, what profit has a man of all his riches, which he has got by labour, when he neither makes use of them in life for his own good, nor the good of others; and when he comes to die, they leave him and stand him in no stead; and especially having been unconcerned about his immortal soul; and having been wholly taken up in the pursuit of such vain and transitory things? see Mt 16:26.
John Wesley
5:16 The wind - For riches, which are empty and unsatisfying, uncertain and transitory, which no man can hold or stay in its course, all which are the properties of the wind.
Robert Jamieson, A. R. Fausset and David Brown
5:16 Even supposing that he loses not his wealth before death, then at least he must go stripped of it all (Ps 49:17).
laboured for the wind-- (Hos 12:1; 1Cor 9:26).
5:175:17: Արդ աւասիկ զոր տեսի ես՝ բարի է ուտելն եւ ըմպել, եւ տեսանել զբարութիւն յամենայն վաստակս իւր զոր ջանայցէ ընդ արեգակամբ ՚ի թիւ աւուրց կենաց իւրոց զոր ե՛տ նմա Աստուած. զի ա՛յն է բաժին նորա[8523]։ [8523] Ոմանք. Ահա զոր տեսի ես զբարին՝ որ է լաւն, ուտելն եւ ըմ՛՛... յամենայն ՚ի վաստակսն իւրում զոր ջանայ ՚ի ներքոյ արեգական... վասն զի այն է։
17 Ահաւասիկ եւ այն լաւը, որ ես տեսայ. դա ուտելն ու խմելը եւ բարիք տեսնելն է իր ամբողջ վաստակից, որի համար նա ջանք է թափել արեգակի ներքոյ՝ Աստծու կողմից նրան տրուած իր կեանքի բոլոր օրերին, որովհետեւ դա է նրա բաժինը:
17 Անիկա իր բոլոր օրերը խաւարի մէջ կը սպառէ՝ Մեծ տրտմութեամբ, հիւանդութեամբ եւ սրտմտութեամբ։
Արդ աւասիկ զոր տեսի ես` բարի [58]է ուտելն եւ ըմպել, եւ տեսանել զբարութիւն յամենայն վաստակս իւր` զոր ջանայցէ ընդ արեգակամբ ի թիւ աւուրց կենաց իւրոց զոր ետ նմա Աստուած. զի այն է բաժին նորա:

5:17: Արդ աւասիկ զոր տեսի ես՝ բարի է ուտելն եւ ըմպել, եւ տեսանել զբարութիւն յամենայն վաստակս իւր զոր ջանայցէ ընդ արեգակամբ ՚ի թիւ աւուրց կենաց իւրոց զոր ե՛տ նմա Աստուած. զի ա՛յն է բաժին նորա[8523]։
[8523] Ոմանք. Ահա զոր տեսի ես զբարին՝ որ է լաւն, ուտելն եւ ըմ՛՛... յամենայն ՚ի վաստակսն իւրում զոր ջանայ ՚ի ներքոյ արեգական... վասն զի այն է։
17 Ահաւասիկ եւ այն լաւը, որ ես տեսայ. դա ուտելն ու խմելը եւ բարիք տեսնելն է իր ամբողջ վաստակից, որի համար նա ջանք է թափել արեգակի ներքոյ՝ Աստծու կողմից նրան տրուած իր կեանքի բոլոր օրերին, որովհետեւ դա է նրա բաժինը:
17 Անիկա իր բոլոր օրերը խաւարի մէջ կը սպառէ՝ Մեծ տրտմութեամբ, հիւանդութեամբ եւ սրտմտութեամբ։
zohrab-1805▾ eastern-1994▾ western am▾
5:185:17 Вот еще, что я нашел доброго и приятного: есть и пить и наслаждаться добром во всех трудах своих, какими кто трудится под солнцем во все дни жизни своей, которые дал ему Бог; потому что это его доля.
5:17 ἰδοὺ ιδου see!; here I am ὃ ος who; what εἶδον οραω view; see ἐγὼ εγω I ἀγαθόν αγαθος good ὅ ος who; what ἐστιν ειμι be καλόν καλος fine; fair τοῦ ο the φαγεῖν φαγω swallow; eat καὶ και and; even τοῦ ο the πιεῖν πινω drink καὶ και and; even τοῦ ο the ἰδεῖν οραω view; see ἀγαθωσύνην αγαθωσυνη goodness ἐν εν in παντὶ πας all; every μόχθῳ μοχθος toil αὐτοῦ αυτος he; him ᾧ ος who; what ἐὰν εαν and if; unless μοχθῇ μοχθεω under; by τὸν ο the ἥλιον ηλιος sun ἀριθμὸν αριθμος number ἡμερῶν ημερα day ζωῆς ζωη life; vitality αὐτοῦ αυτος he; him ὧν ος who; what ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him ὁ ο the θεός θεος God ὅτι οτι since; that αὐτὸ αυτος he; him μερὶς μερις portion αὐτοῦ αυτος he; him
5:17 גַּ֥ם gˌam גַּם even כָּל־ kol- כֹּל whole יָמָ֖יו yāmˌāʸw יֹום day בַּ ba בְּ in † הַ the חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness יֹאכֵ֑ל yōḵˈēl אכל eat וְ wᵊ וְ and כָעַ֥ס ḵāʕˌas כעס be discontent הַרְבֵּ֖ה harbˌē רבה be many וְ wᵊ וְ and חָלְיֹ֥ו ḥolyˌô חֳלִי sickness וָ wā וְ and קָֽצֶף׃ qˈāṣef קֶצֶף anger
5:17. hoc itaque mihi visum est bonum ut comedat quis et bibat et fruatur laetitia ex labore suo quod laboravit ipse sub sole numerum dierum vitae suae quos dedit ei Deus et haec est pars illiusThis therefore hath seemed good to me, that a man should eat and drink, and enjoy the fruit of his labour, wherewith he hath laboured under the sun, all the days of his life, which God hath given him: and this is his portion.
17. All his days also he eateth in darkness, and he is sore vexed and hath sickness and wrath.
5:17. All the days of his life he consumes: in darkness, and with many worries, and in distress as well as sadness.
5:17. All his days also he eateth in darkness, and [he hath] much sorrow and wrath with his sickness.
Behold [that] which I have seen: [it is] good and comely [for one] to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it [is] his portion:

5:17 Вот еще, что я нашел доброго и приятного: есть и пить и наслаждаться добром во всех трудах своих, какими кто трудится под солнцем во все дни жизни своей, которые дал ему Бог; потому что это его доля.
5:17
ἰδοὺ ιδου see!; here I am
ος who; what
εἶδον οραω view; see
ἐγὼ εγω I
ἀγαθόν αγαθος good
ος who; what
ἐστιν ειμι be
καλόν καλος fine; fair
τοῦ ο the
φαγεῖν φαγω swallow; eat
καὶ και and; even
τοῦ ο the
πιεῖν πινω drink
καὶ και and; even
τοῦ ο the
ἰδεῖν οραω view; see
ἀγαθωσύνην αγαθωσυνη goodness
ἐν εν in
παντὶ πας all; every
μόχθῳ μοχθος toil
αὐτοῦ αυτος he; him
ος who; what
ἐὰν εαν and if; unless
μοχθῇ μοχθεω under; by
τὸν ο the
ἥλιον ηλιος sun
ἀριθμὸν αριθμος number
ἡμερῶν ημερα day
ζωῆς ζωη life; vitality
αὐτοῦ αυτος he; him
ὧν ος who; what
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
ο the
θεός θεος God
ὅτι οτι since; that
αὐτὸ αυτος he; him
μερὶς μερις portion
αὐτοῦ αυτος he; him
5:17
גַּ֥ם gˌam גַּם even
כָּל־ kol- כֹּל whole
יָמָ֖יו yāmˌāʸw יֹום day
בַּ ba בְּ in
הַ the
חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
יֹאכֵ֑ל yōḵˈēl אכל eat
וְ wᵊ וְ and
כָעַ֥ס ḵāʕˌas כעס be discontent
הַרְבֵּ֖ה harbˌē רבה be many
וְ wᵊ וְ and
חָלְיֹ֥ו ḥolyˌô חֳלִי sickness
וָ וְ and
קָֽצֶף׃ qˈāṣef קֶצֶף anger
5:17. hoc itaque mihi visum est bonum ut comedat quis et bibat et fruatur laetitia ex labore suo quod laboravit ipse sub sole numerum dierum vitae suae quos dedit ei Deus et haec est pars illius
This therefore hath seemed good to me, that a man should eat and drink, and enjoy the fruit of his labour, wherewith he hath laboured under the sun, all the days of his life, which God hath given him: and this is his portion.
17. All his days also he eateth in darkness, and he is sore vexed and hath sickness and wrath.
5:17. All the days of his life he consumes: in darkness, and with many worries, and in distress as well as sadness.
5:17. All his days also he eateth in darkness, and [he hath] much sorrow and wrath with his sickness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-19: Показав суетность богатства, Екклезиаст возвращается к своему выводу, что самое лучшее в жизни — наслаждаться добрым трудом и пользоваться земными благами в той мере, в какой посылает их Бог, не обременяя себя мучительными заботами о приумножении богатства. Мысль Екклезиаста в сущности та же, что и в словах Спасителя: не заботьтесь о завтрашнем дне, ибо завтрашний сам будет заботиться о своем: довольно для каждого дня своей заботы (Мф 6:34).
Adam Clarke: Commentary on the Bible - 1831
5:18: Behold that which I have seen - This is the result of my observations and experience. God gives every man, in the course of his providence, the necessaries of life; and it is his will that he should thankfully use them.
For it is his portion - What is requisite for him in the lower world; without them his life cannot subsist, and earthly blessings are as truly the portion of his body and animal life, as the salvation of God is the portion of his soul.
Albert Barnes: Notes on the Bible - 1834
5:18: Rather, Behold what I have seen to be good, it is pleasant for a man to eat. Such thankful enjoyment is inculcated by the Law Deu 12:7, Deu 12:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: it is good and comely: Heb. there is a good which is comely, etc. Ecc 2:24, Ecc 3:12, Ecc 3:13, Ecc 3:22, Ecc 8:15, Ecc 9:7, Ecc 11:9; Ti1 6:17
the days: Heb. the number of the days
it is his: Ecc 2:10, Ecc 3:22; Jer 52:34
Carl Friedrich Keil and Franz Delitzsch
5:17
"Also all his life long he eateth in darkness and grieveth himself much, and oh for his sorrow and hatred!" We might place Eccles 5:16 under the regimen of the שׁ of שׁיע of Eccles 5:15; but the Heb. style prefers the self-dependent form of sentences to that which is governed. The expression Eccles 5:16 has something strange. This strangeness disappears if, with Ewald and Heiligst., after the lxx and Jerome, for יאכל we read ואכל: καὶ ἐν πένθει; Bttch. prefers ואפל, "and in darkness." Or also, if we read ילך for יאכל; thus the Midrash here, and several codd. by Kennicott; but the Targ., Syr., and Masora read יאכל. Hitzig gets rid of that which is strange in this passage by taking כּל־ימיו as accus. of the obj., not of the time: all his days, his whole life he consumes in darkness; but in Heb. as in Lat. we say: consumere dies vitae, Job 21:13; Job 36:11, but not comedere; and why should the expression, "to eat in darkness," not be a figurative expression for a faithless, gloomy life, as elsewhere "to sit in darkness" (Mic 7:8), and "to walk in darkness"? It is meant that all his life long he ate אונים לחם, the bread of sorrow, or לחץ לחם, prison fare; he did not allow himself pleasant table comforts in a room comfortably or splendidly lighted, for it is unnecessary to understand חשׁך subjectively and figuratively (Hitz., Zck.).
In 16b the traditional punctuation is וכעס.
(Note: Thus in correct texts, in H. with the note: כ מלרע, viz., here and at Ps 112:10, only there ע has, according to tradition, the Kametz. Cf. Mas. fin. 52b, and Baer's Ed. of Psalter, under Ps 112:10.)
The perf. ruled by the preceding fut. is syntactically correct, and the verb כּעס is common with the author, Eccles 7:9. Hitzig regards the text as corrupt, and reads כּחליו and כּעס, and explains: and (he consumes or swallows) much grief in his, etc.; the phrase, "to eat sorrow," may be allowed (cf. Prov 26:6, cf. Job 15:16); but יאכל, as the representative of two so bold and essentially different metaphors, would be in point of style in bad taste. If the text is corrupt, it may be more easily rectified by reading וק לו וחלי הרבה וכּעס: and grief in abundance, and sorrow has he, and wrath. We merely suggest this. Ewald, Burger, and Bttch. read only וכעס הרבה וחלי; but לו is not to be dispensed with, and can easily be reduced to a mere vav. Elster retains וכעס, and reads, like Hitzig, בחליו: he grieves himself much in his sorrow and wrath; but in that case the word וקצפו was to be expected; also in this way the ideas do not psychologically accord with each other. However the text is taken, we must interpret וחליו וקצף as an exclamation, like הף, Is 29:16; תּף, Jer 49:16; Ewald, 328a, as we have done above. That וח of itself is a subst. clause = וחלי לו is untenable; the rendering of the noun as forming a clause, spoken of under Eccles 2:21, is of a different character.
(Note: Rashi regards וחליו as a form like חיתו. This o everywhere appears only in a gen. connection.)
He who by his labour and care aims at becoming rich, will not only lay upon himself unnecessary privations, but also have many sorrows; for many of his plans fail, and the greater success of others awakens his envy, and neither he himself nor others satisfy him; he is morbidly disposed, and as he is diseased in mind, so also in body, and his constantly increasing dissatisfaction becomes at last קצף, he grumbles at himself, at God, and all the world. From observing such persons, Paul says of them (Ti1 6:6.): "They have pierced themselves through (transfoderunt) with many sorrows."
In view of these great evils, with which the possession of riches also is connected: of their deceitful instability, and their merely belonging to this present life, Koheleth returns to his ceterum censeo.
Geneva 1599
5:17 All his days also he eateth in (n) darkness, and [he hath] much sorrow and wrath with his sickness.
(n) In affliction and grief of mind.
John Gill
5:17 All his days also he eateth in darkness,.... To all that has been said is added another evil, that attends such whose hearts are inordinately set on riches; that all their days, throughout the whole of their lives, they live a most uncomfortable life; for eating is here put for their whole manner of living: such not only eat coarse bread, and very mean food of any sort, but wear sordid apparel, and live in a poor cottage, in a very obscure and miserable manner. Aben Ezra understands it literally of the night, to which time such a man defers eating, that he might lose no time in his labour; and that it might not be seen what sort of food he eats, and how sparingly, and that others might not eat with him; and what he does eat is not eaten freely, but grudgingly, and with anguish and distress of mind, without any real pleasure and joy; and much less with the light of God's countenance, the discoveries of his love, and communion with him: the Targum is,
"all his days he dwelleth in darkness, that he may taste his bread alone;''
and he hath, much sorrow and wrath with his sickness; either the sickness of his mind, his covetousness; or the sickness of his body, emaciated by withholding from himself the necessaries of life: or when he comes upon a sick bed, he is filled with sorrow and indignation, that he must live no longer, to accumulate more wealth, and accomplish his projects and designs; and that he must leave his wealth, he has been at so much pains to gather together. Or, "and he is much angry" (o); when things do not answer in trade according to his wishes; when his substance diminishes, or, however, does not increase as he desires; when he is cheated by fraudulent men, or robbed by thieves: "and he hath sickness" (p); either of body or mind, or both, because matters do not succeed as he would have them; and through fretfulness at losses and crosses, and disappointments; and through cares in getting and keeping what he has: "and wrath"; at all about him, whom he is ready to charge with slothfulness or unfaithfulness to him; and even at the providence of God, that does not give him the desired success; so that he has no manner of pleasure and comfort in life.
(o) "et irascitur multum", Vatablus, Drusius; "et indignatus fuit, vel indignatur multum", Piscator, Rambachius. (p) "et agritudo ei fuit, vel est", Piscator, Drusius; "vel fuerit", Gejerus.
John Wesley
5:17 He eateth - He hath no comfort in his estate, but even when he eats, he doth it with anxiety and discontent. And wrath - When he falls sick, and presages his death, he is filled with rage, because he is cut off before he hath accomplished his designs, and because he must leave that wealth and world in which all his hopes and happiness lie.
Robert Jamieson, A. R. Fausset and David Brown
5:17 eateth--appropriately put for "liveth" in general, as connected with Eccles 5:11-12, Eccles 5:18.
darkness--opposed to "light (joy) of countenance" (Eccles 8:1; Prov 16:15).
wrath--fretfulness, literally, "His sorrow is much, and his infirmity (of body) and wrath."
5:185:18: Քանզի ամենայն մարդ՝ որում ետ նմա Աստուած մեծութիւն եւ ինչս, եւ իշխա՛ն արար զնա ուտել ՚ի նոցանէ. եւ առնուլ զբաժին իւր, եւ ուրա՛խ լինել ՚ի վաստակս իւր. այն պարգեւ Աստուծոյ է[8524]։ [8524] Ոսկան. Որոյ ետ Աստուած զմեծութիւն։ Ոմանք. Ուտել ՚ի նմանէ... ՚ի վաստակսն իւրում։
18 Աստուած ամէն մարդու հարստութիւն եւ ունեցուածք ու դրանից ուտելու, իր բաժինը վերցնելու եւ իր աշխատանքից ուրախ լինելու իշխանութիւն է տուել: Դա եւս Աստծու պարգեւն է:
18 Սակայն այս աղէկութիւնը տեսայ, Որ վայելուչ է ուտել ու խմել Եւ Աստուծոյ տուած կեանքին բոլոր օրերուն մէջ՝ Արեւուն տակ իր կատարած բոլոր աշխատանքին բարիքը վայլել, Վասն զի անոր բաժինը ասիկա է։
Քանզի ամենայն մարդ` որում ետ նմա Աստուած մեծութիւն եւ ինչս, եւ իշխան արար զնա ուտել ի նոցանէ, եւ առնուլ զբաժին իւր եւ ուրախ լինել ի վաստակս իւր, այն պարգեւ Աստուծոյ է:

5:18: Քանզի ամենայն մարդ՝ որում ետ նմա Աստուած մեծութիւն եւ ինչս, եւ իշխա՛ն արար զնա ուտել ՚ի նոցանէ. եւ առնուլ զբաժին իւր, եւ ուրա՛խ լինել ՚ի վաստակս իւր. այն պարգեւ Աստուծոյ է[8524]։
[8524] Ոսկան. Որոյ ետ Աստուած զմեծութիւն։ Ոմանք. Ուտել ՚ի նմանէ... ՚ի վաստակսն իւրում։
18 Աստուած ամէն մարդու հարստութիւն եւ ունեցուածք ու դրանից ուտելու, իր բաժինը վերցնելու եւ իր աշխատանքից ուրախ լինելու իշխանութիւն է տուել: Դա եւս Աստծու պարգեւն է:
18 Սակայն այս աղէկութիւնը տեսայ, Որ վայելուչ է ուտել ու խմել Եւ Աստուծոյ տուած կեանքին բոլոր օրերուն մէջ՝ Արեւուն տակ իր կատարած բոլոր աշխատանքին բարիքը վայլել, Վասն զի անոր բաժինը ասիկա է։
zohrab-1805▾ eastern-1994▾ western am▾
5:195:18 И если какому человеку Бог дал богатство и имущество, и дал ему власть пользоваться от них и брать свою долю и наслаждаться от трудов своих, то это дар Божий.
5:18 καί και and; even γε γε in fact πᾶς πας all; every ὁ ο the ἄνθρωπος ανθρωπος person; human ᾧ ος who; what ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him ὁ ο the θεὸς θεος God πλοῦτον πλουτος wealth; richness καὶ και and; even ὑπάρχοντα υπαρχοντα belongings καὶ και and; even ἐξουσίασεν εξουσιαζω influence; have authority αὐτὸν αυτος he; him τοῦ ο the φαγεῖν φαγω swallow; eat ἀπ᾿ απο from; away αὐτοῦ αυτος he; him καὶ και and; even τοῦ ο the λαβεῖν λαμβανω take; get τὸ ο the μέρος μερος part; in particular αὐτοῦ αυτος he; him καὶ και and; even τοῦ ο the εὐφρανθῆναι ευφραινω celebrate; cheer ἐν εν in μόχθῳ μοχθος toil αὐτοῦ αυτος he; him τοῦτο ουτος this; he δόμα δομα gift θεοῦ θεος God ἐστιν ειμι be
5:18 הִנֵּ֞ה hinnˈē הִנֵּה behold אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] רָאִ֣יתִי rāʔˈîṯî ראה see אָ֗נִי ʔˈānî אֲנִי i טֹ֣וב ṭˈôv טֹוב good אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָפֶ֣ה yāfˈeh יָפֶה beautiful לֶֽ lˈe לְ to אֶכֹול־ ʔeḵôl- אכל eat וְ֠ wᵊ וְ and לִ li לְ to שְׁתֹּות šᵊttôṯ שׁתה drink וְ wᵊ וְ and לִ li לְ to רְאֹ֨ות rᵊʔˌôṯ ראה see טֹובָ֜ה ṭôvˈā טֹובָה what is good בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֲמָלֹ֣ו׀ ʕᵃmālˈô עָמָל labour שֶׁ še שַׁ [relative] יַּעֲמֹ֣ל yyaʕᵃmˈōl עמל labour תַּֽחַת־ tˈaḥaṯ- תַּחַת under part הַ ha הַ the שֶּׁ֗מֶשׁ ššˈemeš שֶׁמֶשׁ sun מִסְפַּ֧ר mispˈar מִסְפָּר number יְמֵי־ yᵊmê- יֹום day חַיָּ֛ו ḥayyˈāw חַיִּים life אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָֽתַן־ nˈāṯan- נתן give לֹ֥ו lˌô לְ to הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) כִּי־ kî- כִּי that ה֥וּא hˌû הוּא he חֶלְקֹֽו׃ ḥelqˈô חֵלֶק share
5:18. et omni homini cui dedit Deus divitias atque substantiam potestatemque ei tribuit ut comedat ex eis et fruatur parte sua et laetetur de labore suo hoc est donum DeiAnd every man to whom God hath given riches, and substance, and hath given him power to eat thereof, and to enjoy his portion, and to rejoice of his labour: this is the gift of God.
18. Behold, that which I have seen to be good and to be comely is for one to eat and to drink, and to enjoy good in all his labour, wherein he laboureth under the sun, all the days of his life which God hath given him: for this is his portion.
5:18. And so, this has seemed good to me: that a person should eat and drink, and should enjoy the fruits of his labor, in which he has toiled under the sun, for the number of the days of his life that God has given him. For this is his portion.
5:18. Behold [that] which I have seen: [it is] good and comely [for one] to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it [is] his portion.
Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this [is] the gift of God:

5:18 И если какому человеку Бог дал богатство и имущество, и дал ему власть пользоваться от них и брать свою долю и наслаждаться от трудов своих, то это дар Божий.
5:18
καί και and; even
γε γε in fact
πᾶς πας all; every
ο the
ἄνθρωπος ανθρωπος person; human
ος who; what
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
ο the
θεὸς θεος God
πλοῦτον πλουτος wealth; richness
καὶ και and; even
ὑπάρχοντα υπαρχοντα belongings
καὶ και and; even
ἐξουσίασεν εξουσιαζω influence; have authority
αὐτὸν αυτος he; him
τοῦ ο the
φαγεῖν φαγω swallow; eat
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
καὶ και and; even
τοῦ ο the
λαβεῖν λαμβανω take; get
τὸ ο the
μέρος μερος part; in particular
αὐτοῦ αυτος he; him
καὶ και and; even
τοῦ ο the
εὐφρανθῆναι ευφραινω celebrate; cheer
ἐν εν in
μόχθῳ μοχθος toil
αὐτοῦ αυτος he; him
τοῦτο ουτος this; he
δόμα δομα gift
θεοῦ θεος God
ἐστιν ειμι be
5:18
הִנֵּ֞ה hinnˈē הִנֵּה behold
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
רָאִ֣יתִי rāʔˈîṯî ראה see
אָ֗נִי ʔˈānî אֲנִי i
טֹ֣וב ṭˈôv טֹוב good
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָפֶ֣ה yāfˈeh יָפֶה beautiful
לֶֽ lˈe לְ to
אֶכֹול־ ʔeḵôl- אכל eat
וְ֠ wᵊ וְ and
לִ li לְ to
שְׁתֹּות šᵊttôṯ שׁתה drink
וְ wᵊ וְ and
לִ li לְ to
רְאֹ֨ות rᵊʔˌôṯ ראה see
טֹובָ֜ה ṭôvˈā טֹובָה what is good
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֲמָלֹ֣ו׀ ʕᵃmālˈô עָמָל labour
שֶׁ še שַׁ [relative]
יַּעֲמֹ֣ל yyaʕᵃmˈōl עמל labour
תַּֽחַת־ tˈaḥaṯ- תַּחַת under part
הַ ha הַ the
שֶּׁ֗מֶשׁ ššˈemeš שֶׁמֶשׁ sun
מִסְפַּ֧ר mispˈar מִסְפָּר number
יְמֵי־ yᵊmê- יֹום day
חַיָּ֛ו ḥayyˈāw חַיִּים life
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָֽתַן־ nˈāṯan- נתן give
לֹ֥ו lˌô לְ to
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
כִּי־ kî- כִּי that
ה֥וּא hˌû הוּא he
חֶלְקֹֽו׃ ḥelqˈô חֵלֶק share
5:18. et omni homini cui dedit Deus divitias atque substantiam potestatemque ei tribuit ut comedat ex eis et fruatur parte sua et laetetur de labore suo hoc est donum Dei
And every man to whom God hath given riches, and substance, and hath given him power to eat thereof, and to enjoy his portion, and to rejoice of his labour: this is the gift of God.
5:18. And so, this has seemed good to me: that a person should eat and drink, and should enjoy the fruits of his labor, in which he has toiled under the sun, for the number of the days of his life that God has given him. For this is his portion.
5:18. Behold [that] which I have seen: [it is] good and comely [for one] to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it [is] his portion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion. 19 Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God. 20 For he shall not much remember the days of his life; because God answereth him in the joy of his heart.
Solomon, from the vanity of riches hoarded up, here infers that the best course we can take is to use well what we have, to serve God with it, to do good with it, and take the comfort of it to ourselves and our families; this he had pressed before, ch. ii. 24; iii. 22. Observe, 1. What it is that is here recommended to us, not to indulge the appetites of the flesh, or to take up with present pleasures or profits for our portion, but soberly and moderately to make use of what Providence has allotted for our comfortable passage through this world. We must not starve ourselves through covetousness, because we cannot afford ourselves food convenient, nor through eagerness in our worldly pursuits, nor through excessive care and grief, but eat and drink what is fit for us to keep our bodies in good plight for the serving of our souls in God's service. We must not kill ourselves with labour, and then leave others to enjoy the good of it, but take the comfort of that which our hands have laboured for, and that not now and then, but all the days of our life which God gives us. Life is God's gift, and he has appointed us the number of the days of our life (Job xiv. 5); let us therefore spend those days in serving the Lord our God with joyfulness and gladness of heart. We must not do the business of our calling as a drudgery, and make ourselves slaves to it, but we must rejoice in our labour, not grasp at more business than we can go through without perplexity and disquiet, but take a pleasure in the calling wherein God has put us, and go on in the business of it with cheerfulness. This it to rejoice in our labour, whatever it is, as Zebulun in his going out and Issachar in his tents. 2. What is urged to recommend it to us. (1.) That it is good and comely to do this. It is well, and it looks well. Those that cheerfully use what God has given them thereby honour the giver, answer the intention of the gift, act rationally and generously, do good in the world, and make what they have turn to the best account, and this is both their credit and their comfort; it is good and comely; there is duty and decency in it. (2.) That it is all the good we can have out of the things of this world: It is our portion, and in doing thus we take our portion, and make the best of bad. This is our part of our worldly possession. God must have his part, the poor theirs, and our families theirs, but this is ours; it is all that falls to our lot out of them. (3.) That a heart to do thus is such a gift of God's grace as crowns all the gifts of his providence. If God has given a man riches and wealth, he completes the favour, and makes that a blessing indeed, if withal he gives him power to eat thereof, wisdom and grace to take the good of it and to do good with it. If this is God's gift, we must covet it earnestly as the best gift relating to our enjoyments in this world. (4.) That this is the way to make our own lives easy and to relieve ourselves against the many toils and troubles which our lives on earth are incident to (v. 20): He shall not much remember the days of his life, the days of his sorrow and sore travail, his working days, his weeping days. He shall either forget them or remember them as waters that pass away; he shall not much lay to heart his crosses, nor long retain the bitter relish of them, because God answers him in the joy of his heart, balances all the grievances of his labour with the joy of it and recompenses him for it by giving him to eat the labour of his hands. If he does not answer all his desires and expectations, in the letter of them, yet he answers them with that which is more than equivalent, in the joy of his heart. A cheerful spirit is a great blessing; it makes the yoke of our employments easy and the burden of our afflictions light.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: to whom: Ecc 2:24, Ecc 3:13, Ecc 6:2; Deu 8:18; Kg1 3:13
this is: Ecc 2:24-26
Carl Friedrich Keil and Franz Delitzsch
5:18
"Behold then what I have seen as good, what as beautiful (is this): that one eat and drink and see good in all his labour with which he wearieth himself, under the sun, throughout the number of the days of his life which God hath given him; for that is his portion." Toward this seeing, i.e., knowing from his own experience, his effort went forth, according to Eccles 2:3; and what he here, Eccles 5:17, Eccles 5:18, expresses as his resultat, he has already acknowledged at Eccles 2:24 and Eccles 3:12. With "behold" he here returns to it; for he says, that from the observations just spoken of, as from others, no other resultat befell him. Instead of ר טובה (here and at Eccles 6:6), he as often uses the words טוב ראה, Eccles 3:13; Eccles 2:24, or בּטוב, Eccles 2:1. In רא, the seeing is meant of that of mental apperception; in לרא, of immediate perception, experience. Our translation above does not correspond with the accentuation of the verse, which belongs to the class of disproportionably long verses without Athnach; cf. Gen 21:9; Num 9:1; Is 36:1; Jer 13:13; Jer 51:37; Ezek 42:10; Amos 5:1; 1Chron 26:26; 1Chron 28:1; 2Chron 23:1. The sentence אני ... הנה (with pausal āni with Reba) constitutes the beginning of the verse, in the form, as it were, of a superscription; and then its second part, the main proposition, is divided by the disjunctives following each other: Telisha Gedhola, Geresh, Legarmeh, Reba, Tebir, Tifcha, Silluk (cf. Jer 8:1, where Pazer instead of Telisha Bedhola; but as for the rest, the sequence of the accents is the same). Among the moderns, Hengst. holds to the accents, for he translates in strict accordance therewith, as Tremmelius does: "Behold what I have seen: that it is fine and good (Trem. bonum pulchrum) to eat ... ." The asher in the phrase, tov asher-yapheh, then connects it together: good which is at the same time beautiful; Grtz sees here the Greek καλὸν κάγαθόν. But the only passage to which, since Kimchi, reference is made for this use of asher, viz., Hos 12:8, does not prove it; for we are not, with Drusius, to translate there by: iniquitas quae sit peccatum, but by quae poenam mereat. The accentuation here is not correct. The second asher is without doubt the resumption of the first; and the translation - as already Dachselt in his Biblia Accentuata indicated: ecce itaque quod vidi bonum, quod pulchrum (hoc est ut quis edat) - presents the true relation of the component parts of the sentence. The suffix of עמלו refers to the general subj. contained in the inf.; cf. Eccles 8:15. The period of time denoted by מספּר is as at Eccles 2:3; Eccles 6:12. Also we read חל ... כּי־, Eccles 3:22, in the same connection.
Geneva 1599
5:18 Behold [that] which I have seen: [it is] good and proper [for one] to (o) eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it [is] his portion.
(o) See Eccles 3:22
John Gill
5:18 Behold that which I have seen,.... Observed, considered and approved of, and which he recommended and excited attention to, and is as follows;
Tit is good and comely for one to eat and to drink; to make use of the creatures God has given for service in a free and liberal manner, without excess, and with moderation; and not deprive a man's self of those things he may lawfully partake of, and are necessary for him: to do this is good for himself, and for the health of his body; and is right in the sight of God, and is comely before men; it is not only lawful, but laudable. There is another version and sense of the words, "it is good to eat and drink him that is fair" (q), or comely; Christ, who is fairer than the children of men; to live by faith on him, to eat his flesh, and drink his blood; but this, however true, spiritual, and evangelical, it seems foreign to the text. It follows,
and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him; this last clause, "which God giveth him", is not to be connected with "the good of all his labour"; though it is true, that whatever good is got by labour is the gift of God; but with "all the days of his life"; for the life of man, and all the days of it, be they more or fewer, are the gift of God, and according to his determinate will and pleasure; and throughout this time a man should enjoy, in a comfortable way, with thankfulness to God, the good things he has gotten by his labour and industry, through the blessing of God along with them. This Solomon frequently inculcates; Aben Ezra says, this is the third time, but it seems to be the fourth; see Eccles 2:24;
for it is his portion; that is, in this life; for otherwise, if a good man, he has a better portion in another: this is the part which God has allotted to him here; and it is his duty, and for his good and comfort, to make use of it.
(q) "Bonum est, cum qui pulcher est, edere et bibere, h. e. Christo per fidem frui; nova et singularis expositio", Rambachius.
John Wesley
5:18 Good - Good or comfortable to a man's self, and comely or amiable in the eye of other men. His portion - Of worldly goods; he hath a better portion in heaven. This liberty is given him by God, and this is the best advantage, as to this life, which he can make of them.
Robert Jamieson, A. R. Fausset and David Brown
5:18 Returns to the sentiment (Eccles 3:12-13, Eccles 3:22); translate: "Behold the good which I have seen, and which is becoming" (in a man).
which God giveth--namely, both the good of his labor and his life.
his portion--legitimately. It is God's gift that makes it so when regarded as such. Such a one will use, not abuse, earthly things (1Cor 7:31). Opposed to the anxious life of the covetous (Eccles 5:10, Eccles 5:17).
5:195:19: Զի ո՛չ բազում աւուրս յիշեսցէ զկենաց իւրոց. զի Աստուած զբօսացուցանէ զնա յուրախութեան սրտի իւրոյ[8525]։[8525] Ոմանք. Զի ո՛չ յիշեաց զբազում աւուրց կենաց իւրոց, զի Աստուած զբաղեցուցանէ զնա։
19 Նա իր կեանքի շատ օրերը չի յիշելու, որովհետեւ Աստուած նրա սրտի ուրախութեան համար հաճոյք է տուել նրան:
19 Ամէն մարդու, որուն Աստուած հարստութիւն ու ստացուածք կու տայ, Անկէ ուտելու եւ բաժինը առնելու Ու իր աշխատանքէն ուրախանալու իշխանութիւնն ալ կու տայ։Ասիկա Աստուծոյ պարգեւն է։
Զի բազում աւուրս յիշեսցէ զկենաց իւրոց. զի Աստուած [59]զբօսացուցանէ զնա`` յուրախութեան սրտի իւրոյ:

5:19: Զի ո՛չ բազում աւուրս յիշեսցէ զկենաց իւրոց. զի Աստուած զբօսացուցանէ զնա յուրախութեան սրտի իւրոյ[8525]։
[8525] Ոմանք. Զի ո՛չ յիշեաց զբազում աւուրց կենաց իւրոց, զի Աստուած զբաղեցուցանէ զնա։
19 Նա իր կեանքի շատ օրերը չի յիշելու, որովհետեւ Աստուած նրա սրտի ուրախութեան համար հաճոյք է տուել նրան:
19 Ամէն մարդու, որուն Աստուած հարստութիւն ու ստացուածք կու տայ, Անկէ ուտելու եւ բաժինը առնելու Ու իր աշխատանքէն ուրախանալու իշխանութիւնն ալ կու տայ։Ասիկա Աստուծոյ պարգեւն է։
zohrab-1805▾ eastern-1994▾ western am▾
5:205:19 Недолго будут у него в памяти дни жизни его; поэтому Бог и вознаграждает его радостью сердца его.
5:19 ὅτι οτι since; that οὐ ου not πολλὰ πολυς much; many μνησθήσεται μιμνησκω remind; remember τὰς ο the ἡμέρας ημερα day τῆς ο the ζωῆς ζωη life; vitality αὐτοῦ αυτος he; him ὅτι οτι since; that ὁ ο the θεὸς θεος God περισπᾷ περισπαω distract αὐτὸν αυτος he; him ἐν εν in εὐφροσύνῃ ευφροσυνη celebration καρδίας καρδια heart αὐτοῦ αυτος he; him
5:19 גַּ֣ם gˈam גַּם even כָּֽל־ kˈol- כֹּל whole הָ hā הַ the אָדָ֡ם ʔāḏˈām אָדָם human, mankind אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָֽתַן־ nˈāṯan- נתן give לֹ֣ו lˈô לְ to הָ hā הַ the אֱלֹהִים֩ ʔᵉlōhîm אֱלֹהִים god(s) עֹ֨שֶׁר ʕˌōšer עֹשֶׁר riches וּ û וְ and נְכָסִ֜ים nᵊḵāsˈîm נְכָסִים riches וְ wᵊ וְ and הִשְׁלִיטֹ֨ו hišlîṭˌô שׁלט dominate לֶ le לְ to אֱכֹ֤ל ʔᵉḵˈōl אכל eat מִמֶּ֨נּוּ֙ mimmˈennû מִן from וְ wᵊ וְ and לָ lā לְ to שֵׂ֣את śˈēṯ נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] חֶלְקֹ֔ו ḥelqˈô חֵלֶק share וְ wᵊ וְ and לִ li לְ to שְׂמֹ֖חַ śᵊmˌōₐḥ שׂמח rejoice בַּ ba בְּ in עֲמָלֹ֑ו ʕᵃmālˈô עָמָל labour זֹ֕ה zˈō זֹה this מַתַּ֥ת mattˌaṯ מַתַּת gift אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) הִֽיא׃ hˈî הִיא she
5:19. non enim satis recordabitur dierum vitae suae eo quod Deus occupet deliciis cor eiusFor he shall not much remember the days of his life, because God entertaineth his heart with delight.
19. Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God.
5:19. And this is a gift from God: that every man to whom God has given wealth and resources, and to whom he has granted the ability to consume these, may enjoy his portion, and may find joy in his labors.
5:19. Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this [is] the gift of God.
For he shall not much remember the days of his life; because God answereth [him] in the joy of his heart:

5:19 Недолго будут у него в памяти дни жизни его; поэтому Бог и вознаграждает его радостью сердца его.
5:19
ὅτι οτι since; that
οὐ ου not
πολλὰ πολυς much; many
μνησθήσεται μιμνησκω remind; remember
τὰς ο the
ἡμέρας ημερα day
τῆς ο the
ζωῆς ζωη life; vitality
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ο the
θεὸς θεος God
περισπᾷ περισπαω distract
αὐτὸν αυτος he; him
ἐν εν in
εὐφροσύνῃ ευφροσυνη celebration
καρδίας καρδια heart
αὐτοῦ αυτος he; him
5:19
גַּ֣ם gˈam גַּם even
כָּֽל־ kˈol- כֹּל whole
הָ הַ the
אָדָ֡ם ʔāḏˈām אָדָם human, mankind
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נָֽתַן־ nˈāṯan- נתן give
לֹ֣ו lˈô לְ to
הָ הַ the
אֱלֹהִים֩ ʔᵉlōhîm אֱלֹהִים god(s)
עֹ֨שֶׁר ʕˌōšer עֹשֶׁר riches
וּ û וְ and
נְכָסִ֜ים nᵊḵāsˈîm נְכָסִים riches
וְ wᵊ וְ and
הִשְׁלִיטֹ֨ו hišlîṭˌô שׁלט dominate
לֶ le לְ to
אֱכֹ֤ל ʔᵉḵˈōl אכל eat
מִמֶּ֨נּוּ֙ mimmˈennû מִן from
וְ wᵊ וְ and
לָ לְ to
שֵׂ֣את śˈēṯ נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
חֶלְקֹ֔ו ḥelqˈô חֵלֶק share
וְ wᵊ וְ and
לִ li לְ to
שְׂמֹ֖חַ śᵊmˌōₐḥ שׂמח rejoice
בַּ ba בְּ in
עֲמָלֹ֑ו ʕᵃmālˈô עָמָל labour
זֹ֕ה zˈō זֹה this
מַתַּ֥ת mattˌaṯ מַתַּת gift
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
הִֽיא׃ hˈî הִיא she
5:19. non enim satis recordabitur dierum vitae suae eo quod Deus occupet deliciis cor eius
For he shall not much remember the days of his life, because God entertaineth his heart with delight.
5:19. And this is a gift from God: that every man to whom God has given wealth and resources, and to whom he has granted the ability to consume these, may enjoy his portion, and may find joy in his labors.
5:19. Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this [is] the gift of God.
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jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:20: For he shall not much remember - The person who acts in this way, extracts all the good requisite from life. He passes through things temporal so as not to lose those that are eternal: -
"Calm and serene, the road of life to him,
Or long or short, rugged or smooth, with thorns
O'erspread, or gay with flowers, is but a road.
Such fare as offers grateful he accepts,
And smiling to his native home proceeds."
Albert Barnes: Notes on the Bible - 1834
5:20: The days will pass smoothly and pleasantly, while he lives in the consciousness of God's favor.
Answereth him - i. e., grants his prayers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: For he shall not much remember: or, Though he give not much, yet he rembemereth, etc. Psa 37:16
because: Deu 28:8-12, Deu 28:47; Psa 4:6, Psa 4:7; Isa 64:5, Isa 65:13, Isa 65:14, Isa 65:21-24; Rom 5:1, Rom 5:5-11
Carl Friedrich Keil and Franz Delitzsch
5:19
This verse, expressing the same, is constructed anakolouthistically, altogether like Eccles 3:13 : "Also for every man to whom God hath given riches and treasures, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; just this is a gift of God." The anakolouthon can be rendered into English here as little as it can at Eccles 3:13; for if we allow the phrase, "also every man," the "also" remains fixed to the nearest conception, while in the Heb it governs the whole long sentence, and, at the nearest, belongs to זה. Cheerful enjoyment is in this life that which is most advisable; but also it is not made possible in itself by the possession of earthly treasures, - it is yet a special gift of God added thereto. Nechasim, besides here, occurs also in Josh 22:8; 2Chron 1:11.; and in the Chald. of the Book of Ezra; Ezra 6:8; Ezra 7:26. Also hishlit, to empower, to make possible, is Aram., Dan 2:38, Dan 2:48, as well as Heb., Ps 119:133; the prevalence of the verbal stem שלט is characteristic of the Book of Koheleth. Helqo, "his portion," is just the cheerful enjoyment as that which man has here below of life, if he has any of it at all.
John Gill
5:19 Every man also to whom God hath given riches and wealth,.... Which include the whole of a man's substance; all his estate, personal and real; and all his goods and possessions, movable and immovable, as gold, silver, cattle, fields, and farms; which are all the gift of God, by whatsoever means they may be acquired or possessed;
and hath given him power; or, "caused him to have dominion" (r), over his wealth and riches, and not be a slave to them, as many are: but to have so much command of them and of himself, as
to eat thereof; comfortably enjoy them; and dispose of them to his own good, the good of others, and the glory of God. It follows,
and to take his portion; which God hath allotted him; to take it thankfully, and use it freely and comfortably;
and to rejoice in his labour; in the things he has been labouring for, in a cheerful use of them; blessing God for them, and taking the comfort of them;
this is the gift of God; to have such power over his substance, and not be a slave to it, and to enjoy the fruits of his labour, in a cheerful and comfortable manner; this is as much the gift of God as riches themselves (s).
(r) "eumque dominari eum fecerit", Tigurine version; "imperare fecit eum", Gejerus; "dominari eum fecerit", Rambachius. (s) "Di tibi divitias dederunt, artemque fruendi", Horat. Ep. l. 1. Ep. 4. v. 7.
John Wesley
5:19 To take - To use what God hath given him.
Robert Jamieson, A. R. Fausset and David Brown
5:19 As Eccles 5:18 refers to the "laboring" man (Eccles 5:12), so Eccles 5:19 to the "rich" man, who gets wealth not by "oppression" (Eccles 5:8), but by "God's gift." He is distinguished also from the "rich" man (Eccles 6:2) in having received by God's gift not only "wealth," but also "power to eat thereof," which that one has not.
to take his portion--limits him to the lawful use of wealth, not keeping back from God His portion while enjoying his own.